.  I.  Crow ley 
University  of  Maine 
Orono,  Maine 


SANSKRIT  READER: 


WITH  VOCABULARY  AND  NOTES 


BY 


CHARLES  ROCKWELL  LANMAN 

CORRESPONDING  MEMBER  OF  THE  INSTITUTE  OF  FRANCE  (ACADEMIE  DES  INSCRIPTIONS 
ET  BELLES-LETTRES),  ETC.,  PROFESSOR  OF  SANSKRIT  AT  HARVARD  UNIVERSITY 


FIRST  EDITION,  SIXTH  ISSUE 


BOSTON 

GINN  AND  COMPANY 
1912 


Entered  according  to  Act  of  Congress,  in  the  year  1888,  by 

C.  R.  LANMAN, 
in  the  Office  of  the  Librarian  of  Congress,  at  Washington. 


TYPOGRAPHY  OF  THE  TEXT  BY  TYPOGRAPHY  OF  THE 

GEBRUDER  UNGER,  VOCABULARY  AND  NOTES  BY 

SCHONEBERGER  STRASSE,  17A,  J.  8.  GUSHING  &  CO., 

BERLIN,  SW.  BOSTON,  MASS. 


Annsx 

PK 


TO  MY  TEACHERS, 

WILLIAM   DWIGHT   WHITNEY 

OF  YALE  COLLEGE, 

ALBRECHT    WEBER 
OF  THE  UNIVERSITY  OF  BERLIN, 

AND 

RUDOLF   ROTH 
OF  THE  UNIVERSITY  OF  TUBINGEN, 

IN  TOKEN  OF   THANKS  AND  AFFECTION. 


2047520 


PKEFACE. 


THE  results  of  comparative  philology  are  now  so  generally  incorporated 
into  our  modern  classical  grammars,  lexicons,  and  text-books,  that  even  a 
slight  knowledge  of  Sanskrit,  if  it  be  accurate  so  far  as  it  goes,  is  of  great 
service  to  the  classical  teacher  in  making  his  instruction  interesting  and 
effective.  As  independent  disciplines,  moreover,  Sanskrit  and  comparative 
philology,  and  the  literatures  and  religions  of  India,  are  constantly  gaining 
in  importance,  so  that,  for  example,  Sanskrit  is  now  taught  at  all  but  one  of 
the  twenty  universities  of  the  German  Empire. 

The  design  of  this  work,  then,  is  twofold.  In  the  first  place,  it  is  to 
serve  as  an  introduction  to  these  subjects  for  the  students  of  our  colleges 
and  universities.  The  excellent  Chrestomathy  of  BOEHTLINGK  has  no 
vocabulary ;  and  few  persons  can  be  expected  to  buy  the  costly  dictionaiy 
of  WILLIAMS  or  that  of  BOEHTLINGK  AND  ROTH,  at  the  outset,  when  the}7 
are  uncertain  whether  Sanskrit  will  be  of  sufficient  interest  or  use  to  them 
to  warrant  their  continuing  its  study.  What  the  beginner  needs  is  an 
elementary  work  comprehending  both  text  and  vocabulary  in  a  single 
volume.  And  accordingly,  this  Reader  is  meant  to  furnish  ample  material 
for  about  fifty  weeks'  reading,  in  a  course  of  three  hours  a  week,  and, 
with  the  text,  the  appropriate  lexical  apparatus.  The  Reader  is  made  as 
a  companion- volume  to  WHITNEY'S  Sanskrit  Grammar,  and  these  two  books 
supply  all  that  is  needed  for  the  first  year's  study. 

This  Reader  is  designed,  in  the  second  place,  to  render  a  knowledge  of 
Sanskrit  accessible  to  the  classical  teachers  of  high-schools,  academies,  and 
colleges.  These  teachers,  if  they  pursue  this  study  at  all,  usually  do  so 
without  the  aid  of  an  instructor.  And  it  is  especially  the  requirements  of 
unaided  private  study  that  I  have  taken  constant  pains  to  meet.  I  state  this 
fact  thus  explicitly,  because,  both  here  at  Cambridge,  and  during  my  con- 
nection with  the  Johns  Hopkins  University  (where  the  plan  for  this  work 
was  formed) ,  numerous  inquiries  for  such  a  book  have  been  addressed  to  me 
by  persons  very  remote  from  any  of  the  higher  institutions  of  learning. 

If,  incidentally,  this  work  should  help  to  correct  some  of  the  false 
notions  which  are  prevalent  respecting  the  relations  of  Sanskrit  to  other 
languages  of  the  Indo-European  family,  and  to  save  the  literature  from 


undue   depreciation  and  from   exaggerated   praise,   it  will   have   served  a 
worthy  object. 

So  cumbrous  or  so  meagre  have  been  hitherto  the  appliances  for  acquiring 
even  a  moderate  knowledge  of  Sanskrit,  that  classical  students,  when  seeking 
such  knowledge  as  an  auxiliary  to  their  special  work,  have  found  the  labor 
discouragingl}'  great.  These  students  unquestionably  have  a  legitimate  and 
sufficient  reason  for  undertaking  Sanskrit,  and  I  venture  to  hope  that  the 
difficulties  of  the  beginning  (see  p.  xv)  have  been  so  materially  lessened 
that  they  will  now  find  even  a  modicum  of  Sanskrit  well  worth  the  trouble  of 
attainment.  • 

In  making  my  selections1  from  the  various  Sanskrit  writings,  I  have  had 
two  practical  aims  in  view :  first,  to  provide  abundant  material  for  thorough 
drill  in  the  language  of  the  classical  period ;  and,  secondly,  to  furnish  a 
brief  introduction  to  the  works  of  the  Vedic  period,  Mantra,  Brahmana, 
and  Sutra.  Accordingly  I  have  not  sought  to  give  any  thing  new,  but 
rather  that  which  is  best  suited  for  beginners.  The  easy  Nala  is  the 
Xenophon's  Anabasis  of  Sanskrit  students,  and  quotations  from  it  appear 
very  often  in  the  grammars.  And  the  first  five  chapters  here  given  form  a 
complete  story.  For  an  elementary  reader,  the  Hitopade£a  is  unrivalled, 
and  to  leave  it  out  would  have  been  an  inexcusable  omission,  unless,  indeed, 
its  place  were  taken  by  the  Panchatantra.  From  this  latter  work  I  attempted 
to  prepare  some  selections  ;  but  the  text  is  in  so  unsatisfactory  a  condition, 
that  I  relinquished  the  plan.  And  so,  although  the  Hitopadega  has  been 
printed  very  often,  I  have  given  a  considerable  part2  of  it  here,  choosing  the 
fables  on  the  ground  of  their  intrinsic  excellence  and  their  interest  as 
originals  of  well-known  occidental  stories.3  For  similar  reasons  the  six 
tales  from  the  Katha-sarit-sagara  were  selected.  On  account  of  their  easy 
style  and  simple  narrative,  they  furnish  admirable  matter  for  exercise  in  rapid 
reading.  The  selections  from  "  Manu"  are  so  made  as  to  illustrate  some  of 
the  most  important  and  interesting  matters  of  Hindu  custom  and  belief.4 

Among  the  Vedic  hymns  (or  Mantra-material)  are,  first,  some  of  the 
easiest5 ;  then  some  taken  on  account  of  their  poetic6  or  dramatic7  merit,  or 

1  These  include  68  pages  of  classical  San-  which  was  appealed  to  as  scriptural  author- 
skrit  and  37  pages  of  Vedic  Sanskrit.  ity  for  the  practice  of  widow-burning.   Com- 

2  Nineteen  fables :  there  are  forty-three  pare  also  the  notes  on  28 28,  57 3,  and  65  9  ff., 
in  all.  with   those  on  65 6,   91 16,   and  97 2  respec- 

8  See  the  introductions  to  the  fables  in  tively. 

the  Notes.  5  Such  are  selections  xxxi.  (Rigveda  i.l), 

4  Compare  the   table   of  contents.      The  xxxiii.,  xxxviii.,  xxxix.,  xli.,  xlv.,xlvi.,  andlix. 

text-selections  are  intended  to  be  mutually  6  Selection  xxxii.  is  the  best, 

illustrative  as  far  as  may  be.      Thus   the  7  Selections  xxxv.,  xxxvii.,  and  Ivi.  are  in 

passage   648ff.   is  given  for  its  interesting  dramatic  form  (see  WHITNEY,   page  xviii). 

bearing  on  Rigveda  x.18.7  (86 n),  the  verse  and  are  among  the  most  difficult. 


[v] 

their  ethical  interest l ;  and  finally  some  taken  because  of  their  historical  im- 
portance.2 For  the  most  part,  a  repetition  of  the  hymns  given  by  DELBRUECK 
and  by  BOEHTLINGK  in  their  Chrestomathies  has  been  avoided.  The 
Brahmana  pieces  are  chosen  in  such  a  way  as  to  show  the  relation  of  this 
kind  of  literature  to  the  hymns  or  Mantras.3  The  selections  from  the 
Grihya-sutras  are  the  two  most  interesting  chapters  of  Indian  private 
antiquities,  the  wedding  and  the  burial  service.  These  texts  are,  to  a 
certain  extent,  rubrics,  and  prescribe  that  numerous  specified  stanzas  of 
the  Rigveda  be  repeated  at  these  ceremonials.  Care  has  therefore  been 
taken  that  all  the  stanzas  here  cited  by  their  first  words  should  be  given 
in  full  among  the  selections  from  the  hymns.4 

Concerning  the  text,  little  need  be  said.  It  would  have  been  either 
folly  or  idle  pretense  to  make  elaborate  text-studies  for  the  short  extracts 
of  which  the  Reader  is  composed.5  I  have  accordingly  contented  myself, 
in  the  main,  with  reprinting  the  text  of  the  best  editions.  Misprints  have 
of  course  been  corrected,  and  I  have  endeavored  to  make  the  orthography 
conformable  to  the  best  standard6  and  consistent  throughout.7  Of  some 
slight  emendations,  due  mention  will  be  made  in  the  Notes.  For  the  Nala, 
I  followed  the  edition  of  BUEHLER  in  his  Third  Book  of  Sanskrit8;  for 
the  Hitopadega,  the  text  of  BOEHTLINGK  in  the  second  edition  of  his 
Chrestomathy,8  and  MUELLER  ;  for  the  Katha-sarit-sagara,  BROCKIIAUS  ; 
and  for  "  Manu,"  LOISELEUR  DESLONGCHAMPS.  I  regret  that  the  results 
of  the  studies  of  BUEHLER,  BURNELL,  HOPKINS,  and  JOLLY  on  the  text  of 
"  Manu"  are  not  yet  available. 

1  Such  are  the  Varuna-hymns,  selections  from  Rigveda  x.  9,  14,  16,  17,  18,  53,  154, 
xliii.-xlv.  and  155  (selections  xlix.ff.),  and  i.  97  (selec- 

2  Such  are  the  hymns  for  the  dead  and  tion  xxxiv.).     This  last  hymn  is  mere  trash, 
the  wedding-hymn ;  likewise  selection  xxxvii.,  and  would  not  have  been  included  among 
and   selection  xxxvi.    (which   contains    the  the  texts,  had  not  A9walayana   (at  iv.6.18) 
Savitri).     Selection  Ixii.  is  the  Maitrayani  prescribed  that  it  be  used  as  a  burial-hymn ; 
version  of  the  Hiranya-garbha  hymn,  Eig-  but  I  could  not  allow  room  for  the  "  Sun- 
veda  x.  121,  and  is  given  partly  in  order  that  hymns"    (sauryani)  and   the   "Blessings" 
those  who  possess   copies  of  the   Rigveda  (svasty-ayanani),  which  are  also  mentioned 
may  study  the  two  versions  comparatively,  at  iv.6.18. 

3  Thus    the    Brahmana    selections    Ixvi.,  5  See  A.  WEBER,  Indische  Studien,  ii.  151. 
Ixvii.,  Ixviii.,  and  Ixxii.  stand  in  connection  G  Especially  in  the  use  of  anusvara  and  of 
with  the  Mantra  selections  Ivi.,  xlvii.,  Ixii.,  the  nasal  mutes,  of  b  and  of  5.      I  have 
and  xlvi.  respectively.  written    ccb.  where    WHITNEY  (see   §  227) 

4  The   stanzas   required  for  the  wedding  writes  ch. 

ceremonial  are  given  in  selections  Iviii.,  Ivii.,  7  But  some  of  the  interesting  orthograph- 

and  lv.    From  this  the  student  will  see  why  ical  peculiarities  of  the  Maitrayani  Sanhita 

there  are  some  selections  consisting  of  only  I  have  allowed  to  stand, 

one  or  two  stanzas.     The  burial-stanzas  are  8  See  the  "  Brief  List,"  page  xvii. 


[vi] 

It  is  a  pleasant  duty  to  acknowledge  my  thanks  to  BOEHTLINGK,  who,  in 
a  way  no  less  generous  than  unexpected,  volunteered  to  look  over  all  the 
proofs  of  the  classical  part  of  the  text.  For  the  well-established  and  well- 
edited  Vedic  texts,  such  help  was  of  course  not  needed. 

For  the  Rigveda,  AUFRECHT'S  second  edition  was  made  the  standard. 
For  the  selections  from  the  Maitrayanl  Sanhita,  I  am  indebted  to  the  kind- 
ness of  its  editor,1  Dr.  LEOPOLD  VON  SCHBOEDER,  of  Dorpat.  The  extracts 
from  the  Brahmanas  naturally  follow  the  editions  of  WEBER  and  AUFRECHT. 
The  chapters  from  Acwalayana  are  a  reprint  from  STENZLER'S  edition,  witt 
some  unimportant  t}Tpographical  licenses. 

The  vocabulary,  it  is  almost  needless  to  say,  is  based  on  the  great  Lex- 
icon of  BOEHTLINGK  AND  ROTH.  I  should  of  course  deviate  from  it  only 
with  the  utmost  circumspection ;  but  I  trust  that  I  have  not  followed  it 
slavishly. 

As  for  the  extent  of  the  vocabulary,  it  is  designed  to  be  complete  for 
the  text  given  in  the  Reader,  and  also,  it  may  be  added,  for  the  text  in  the 
Appendix  to  the  Grammar. 

It  is  proper  to  mention  here  several  matters  touching  the  general  plan  of 
the  vocabulary.  It  is  not  a  mere  list  of  the  actually  occurring  Sanskrit 
words  with  their  English  equivalents.  So  far  as  possible,  it  aims  to  do  with 
thoroughness  two  things : 

First,  as  regards  the  forms,  To  enable  the  student  to  trace  every  word 
back  to  its  root,  by  giving  references  to  WHITNEY'S  chapters  (xvi.  and 
xvii.)  on  word- formation,  and  by  giving  the  root  itself,  and,  in  the  case  of 
secondary  and  tertiary  derivatives,  the  intermediate  forms,  even  when  these 
do  not  occur  in  the  text  at  all.  Thus,  for  the  complete  explanation  of 
mithyopacara  (p.  217),  are  given,  first,  mithya,  then  the  older  form  thereof, 
mithuya,2  then  the  adjective  mlthu  from  which  the  adverb  is  derived,  and 
finally  the  root  mith,  although  neither  the  adverbs  nor  the  adjective  nor 
an}-  verbal  form  of  the  root  occurs  in  the  text.  In  like  manner,  car  +  upa 
is  given  solely  on  account  of  upacara. 

Secondly,  as  regards  the  meanings,  To  enable  the  student  to  trace  every 
signification  back  to  the  radical  idea,  b}*  giving  not  only  the  meaning 
required  for  translating  a  particular  passage,  but  also,  if  this  is  a  secondary 
or  tertiary  or  later  meaning,  the  intermediate  meanings,  and  in  their  logical 
order  of  development.  Thus  the  only  meanings  of  the  word  pada,  as  it 

1  He   gave   them  to    me   in  manuscript,  attention  drawn  to  the  peculiar  form  and 
before  he  himself  began  printing.  accent  of  the  adverb  and  will  find  the  ex- 

2  By  looking  out  the  reference  to  1112e  planation  thereof, 
(under  mithu),  the  student  will   have  his 


[vii] 

occurs  in  the  text  of  this  Reader,  are  '  foot'  or  '  leg,'  in  ten  passages,  and 
'verse  of  a  three- versed  stanza,'  in  one  passage  (60 12).  The  history  and 
uses  of  the  word  may  be  clearly  understood  from  BOEHTLINGK  AND  ROTH. 
The  original  meaning  '  foot '  was  extended  to  that  of  '  leg '  ;  then  specialized 
to  the  meaning  '  limb  of  a  quadruped ' ;  then  generalized  to  the  meaning 
'quarter'  (as,  conversely,  the  English  word  quarter  is  specialized  to  the 
meaning  'fourth  part  of  a  quadruped,  including  a  leg,'  e.g.,  in  quarter  of 
beef}  ;  once  more  it  is  specialized  to  the  meaning  '  quarter  of  a  four- versed 
stanza,'  i.e.  '  verse ' ;  and  then,  at  last,  the  use  of  the  word  is  illogically 
extended,  and  it  is  made  to  denote  a  verse  of  even  a  three- versed  stanza. 
To  have  given  the  meanings  '  foot,  leg,  verse,'  in  three  words,  and  perhaps 
in  the  order  '  verse,  leg,  foot,'  would  have  sufficed,  it  is  true,  for  the  purpose 
of  making  a  translation  ;  but  such  translation  demands  of  the  student  onl}' 
the  most  thoughtless  and  mechanical  labor.  On  the  other  hand,  by  in- 
dicating briefly  the  development  and  connection  of  meanings,  the  attention 
of  the  student  is  directed  to  the  processes  which  are  constantly  going  on 
in  the  life  and  growth  of  language  ;  and  thus,  although  Sanskrit  is  a  dead 
language,  the  study  of  Sanskrit  may  be  made  a  study  of  life  and  growth. 

The  illustration  of  the  transitions  of  meaning  by  analogies  from  the 
English  and  other  familiar  tongues  would,  it  seemed  to  me,  greatly  increase 
the  interest  and  usefulness  of  the  vocabulary.  And  so,  considerable  space 
has  been  devoted  to  this  matter.  Thus  under  vyama  (p.  254,  top) ,  '  a 
stretch-out,'  i.e.  '  a  fathom,'  are  adduced  the  closely  parallel  English  fathom, 
from  Anglo-Saxon  /ceSm,  '  the  extended  arms,'  and  also  opyvid  and  French 
toise,  both  meaning  '  fathom,'  and  of  common  origin  respectively  with  6/>eyw 
and  Latin  tender e,  '  stretch.'1 

In  a  book  intended  partly  for  persons  whose  chief  interest  in  Sanskrit 
is  from  the  side  of  its  relations  to  the  classical  languages  and  to  our  mother- 
tongue,  etymological  comparisons  are  plainly  called  for.  Accordingly,  the 
kindred  words  from  the  Greek,  Latin,  Anglo-Saxon,  and  English  have  been 
given,2  and  alwa}*s  along  with  their  meanings.  It  is  hoped  that  these  com- 
parisons, presenting,  as  they  do,  many  familiar  words  with  which  the  learner 
can  associate  what  is  new  and  strange,  will  prove  a  useful  aid  to  the  mem- 
ory. Et}Tmology  is  a  subject  in  which  there  is  large  room  for  reasonable 

1  For  other  parallels,  compare,  for  exam-  to   find   how   these  words    are   parallel   in 

pie,    abharana,   barhis,    bhavana,    vanga,  specialization  and  metaphor.     On  this  sub- 

varna.      Sometimes   the   understanding  of  ject  in  general,   compare  CURTIUS,   Grund- 

the   parallelism   depends    on   a   knowledge  ziigeb,    pp.    111-116,   and   BRINKMANN,   Die 

of  the  etymology  of  an  English  word ;  thus  Metaphern,  Bonn,  1878. 

under  root  nud  +  vi,  are  adduced  the  Eng-  2  To  give   them   without  their  meanings 

lish  di-vert,  dis-port,  and  s-port,  and  a  refer-  and    without    showing    the    connection    of 

ence  to  SKEAT'S  dictionary  or  to  WEBSTER'S  ideas  is,  for  an  elementary  book,  a  useless 

may  be  necessary  for  the  student,  in  order  task. 


[viii] 

difference  of  opinion  on  matters  of  detail,  and  on  such  matters  well-recognized 
authorities  often  disagree.  I  have  tried  to  use  the  standard  works  of  refer- 
ence in  the  light  of  the  best  and  latest  etymological  criticism  at  my  command, 
and  to  distinguish  with  care  between  what  is  certain  and  what  is  mere  conjec- 
ture. In  the  revision  of  the  greater  part  of  my  manuscript  for  the  press,  I 
had  the  benefit  of  KLUGE'S  valuable  dictionary.1  His  acceptance  of  the  cur- 
rent comparisons  has  often  given  me  assurance,  and  his  sober  judgment  has 
often  confirmed  me  in  scepticism  or  silence  on  doubtful  points.  In  the 
numerous  cases  where  the  undoubtedly  allied  words  are  too  many  to  be 
given  in  full,  I  have  usually  selected  those  forms  which  were  the  simplest 
or  the  most  interesting,  or  those  whose  kinship  was  clearest.2 

These  comparisons  include  only  genuinely  cognate  words,  as  distinguished 
from  borrowed  words  ;  the  latter  have  as  a  rule  been  excluded,  or,  if  given, 
have  been  characterized  as  borrowings.3  Thus  eras,  Latin  sen-ex,  and 
English  sen-green  are  given  on  page  266,  all  as  genuine  cognates  of  sana; 
the  words  senate,  senator,  senatorial,  senescent,  senile,  senility,  senior,  sire, 
sir,  seigniorage,  etc.,  are  not  mentioned,  because  they  are  not  genuine 
English  cognates,  but  only  more  or  less  ancient  borrowings  or  more  or  less 
direct  derivatives  from  the  Latin.4  So  under  the  root  srp  (p.  276)  are  given 
Latin  serpens  and  reptilis,  and  it  would  be  superfluous  to  add  the  borrowed 
English  serpent  and  reptile. 

The  accents  of  all  words  have  been  regularly  marked  in  the  headings  of 
the  articles,  so  far  as  the  accents  are  known  from  the  occurrence  of  the 
words  in  any  accentuated  texts  of  the  literature.5  But  in  addition  to  these 
words,  the  verb-forms  immediately  following  the  root  have  been  uniformly 
accented,  according  to  the  rules,  except  in  a  few  doubtful  cases ;  and  a 
number  of  compounds  occurring  on  the  pages  of  Nala  have  been  accented, 

1  Entitled  Etymologisches  Worterbuch   der  6  For    these    accents    I   have    relied    on 
deutschen    Sprache.        Strassburg,    Karl    J.  BOEHTLINGK'S  Sanskrit-Wdrterbuch  in  Kiirz- 
Triibner.     1883.     Royal  8°.     Price  10  Mark  erer  Fassung  as  far  as  it  has  appeared,  i.e. 
50  Pfennige.  to  the  end  of  bh,  and  for  the  rest  of  the 

2  Thus  under  sana  (p.  266)  might  have  alphabet,  on  the  great  thesaurus  of  BOEHT- 
been  given,  in  addition  to  Latin  senex,  the  LINGK  AND  ROTH.     There  are  many  words 
words  senior,  senectus,  senilis,  senesco,  senator,  accented  in  more  than  one  way  (e.g.,  rajya, 
senatus,  etc. ;  but  these  are  readily  suggested  rajyk,  rajya,  asana,    asana,  daridra,  dar- 
by senex.  idra,    daiva,     daiva,    bhuti,   bhuti,    vrsti, 

8  Thus  the  interesting  compound  sene-schal  vfsti,  vend,  v6nu)  ;  such  have  generally 

is  added  under  sana,  not  as  a  genuine  Eng-  been  left  unmarked ;  but  of  a  few  common 

lish  cognate,  but  as  a  borrowing  through  words  like  manu,  dvipad,  pa§ti,  papa,  and 

the  French  from  Continental  Germanic,  mati,  the  prevailing  accent  is  given,  espe- 

where  its  first  member  is  indeed  a  genuine  cially,  if  (as  in  the  case  of  bhrti  or  patrl) 

cognate.  the  other  accent  is  rare,  or  (as  in  the  case 

4  Compare  note  2,  above.  of  gtiska)  not  authenticated. 


[ix] 

according  to  the  rules,  in  order  to  make  more  tangible  the  difference  between 
homonymous  determinatives  and  possessives.1 

What  form  should  be  given  to  the  headings  of  articles  is  often  a  question. 
For  denominative  verbs,  I  have  chosen  the  stem-form  (e.g.,  mantraya  rather 
than  mantray)  ;  to  this  is  prefixed  the  root-sign  (V),  merely  in  order  to 
catch  the  eye ;  the  sign  must  not  be  understood  as  meaning  that  such  stems 
are  in  any  wise  co-ordinate  with  roots.  The  stems  of  the  perfect  active 
participle  and  of  the  primar}'  comparatives  are  given  as  ending  in  vans  and 
yans,  but  without  any  implication  that  these  are  theoretically  better  than  the 
weaker  forms.  Roots  with  medial  or  final  ar  or  r  are  given  in  the  latter 
form,  and  so  are  the  stems  in  ar  or  r.2 

The  synopses  of  conjugational  forms  which  follow  each  verbal  root  are 
based  on  the  collections,  still  in  manuscript,  made  by  Professor  WHITNEY.  3 
These  were  placed  at  my  disposal  by  him  with  the  greatest  kindness.  They 
include  all  the  verb-forms  cited  by  the  St.  Petersburg  Lexicon  and  BOEHT- 
LINGK'S  Abridgment,  as  occurring  in  the  actual  literature,  besides  very 
extensive  gleanings  made  independently  by  Professor  WHITNEY  from  texts 
represented  in  the  Lexicon,4  and  from  others  published  since  its  completion,5 
or  even  not  yet  published.6  In  the  description  and  classification  of  the  forms, 
I  have  followed  WHITNEY.  It  often  happens  that  there  are  several  forms  in 
actual  use  for  the  same  tense ;  in  such  cases,  the  commonest  one  has  been 
given,  or  else  the  one  prescribed  by  the  Hindu  Root-book  (dhatu-patha) ,  or 
sometimes  more  than  one  form.  Although  in  the  case  of  many  roots  the 
uorist  is  confined  almost  exclusively  to  the  Vedic  language,  I  have  neverthe- 
less given  the  aorist  in  such  cases  in  order  to  fill  out  the  conjugational 
scheme,  since  this  seemed  desirable  from  a  pedagogical  point  of  view.  For 
pedagogical  reasons,  also,  the  secondary  conjugations  have  been  for  the 
most  part  omitted.  Many  roots  which  are  conjugated  regularly  in  only  one 
voice  show  forms  of  the  other  voice  in  the  Epos,  especially  where  the  metre 
demands  them.  It  is  very  difficult  to  say  just  how  far  such  forms  should 
be  included,  and  my  course  in  accepting  or  rejecting  them  has  been,  I  fear, 
not  wholly  consistent. 

The  Notes,  which  form  the  third  part  of  this  work,  will  be  issued  as  soon 
as  is  practicable.  It  is  designed  that  they  shall  be  as  brief  as  possible,  but 
shall  render  ample  assistance  in  the  interpretation  of  difficult  passages  and 

1  Compare  bhimaparakrama  and  bhima-  *  For  example,  the  C/atapatha  and  Aita- 
parakrama,  p.  206.  reya  Brahmanas. 

2  See  WHITNEY,  §§  107  and  108,  and  com-  5  Especially  GARBE'S  edition  of  Apastam- 
pare  §  370.  ba's  Qrauta  Sutra,  and   VON   SCHROEDEK'S 

8  See  Proceedings  of  the  American  Oriental    Maitrayani. 
Society  for  May,  1882,  p.  xiii.  6  The  Jaiminiya  Brahmana. 


M 

the  explanation  of  allusions  to  the  antiquities  of  India.     The  plan  includes 
also  concise  literary  introductions  to  the  various  selections. 

An  open  acknowledgment  of  my  thanks  is  due  to  the  printers  of  the 
vocabulary,  Messrs.  J.  S.  GUSHING  &  Co.  They  have  performed  their  part 
with  such  intelligence,  accuracy,  and  skill  as  to  merit  most  cordial 
recognition. 

In  conclusion,  I  desire  to  make  public  expression  of  my  gratitude  to  my 
honored  teacher,  Professor  WILLIAM  D WIGHT  WHITNEY,  for  his  constant 
interest  in  this  undertaking  and  for  his  generous  aid.  I  can  only  hope 
that  the  book  may  do  something  to  further  the  cause  in  which  he  has  labored 
long  and  devotedly,  and  that  it  ma}7  help  to  enlarge  the  scope  of  classical 
teaching,  to  quicken  the  interest  in  the  history  of  our  mother-tongue,  and  to 
make  Sanskrit  study  among  us  increasingly  fruitful. 

C.  R.  L. 

HOLLIS  HALL,  HARVARD  COLLEGE, 

CAMBRIDGE,  MASSACHUSETTS, 

December,  1883. 


NOTE  TO  THE  FOURTH  ISSUE    (1903). 

THE  references  to  Whitney's  Sanskrit  Grammar  which  are  given  in  Parts  II.  and 
III.  of  this  book  are,  I  believe,  absolutely  correct  throughout  for  the  first  edition 
of  the  Grammar.  The  second  edition  of  the  Grammar  did  not  appear  until  after  the 
plates  for  Parts  II.  and  III.  of  the  Reader  were  made.  The  section-numbers  of 
the  second  edition  of  the  Grammar  (see  Whitney's  Preface  thereto)  are  substantially 
unchanged  from  those  of  the  first;  but  there  are  some  slight  alterations,  notably 
in  the  sequence  from  §  98  to  §  108,  and  again  in  the  sequence  from  §  708  to  §  713 
(whereby  the  references  to  the  section  on  the  important  verb  cru  are  thrown  out 
of  gear).  Occasionally,  too,  a  statement  has  been  taken  from  one  section  and  put 
into  another  and  more  appropriate  section:  thus  the  euphonic  treatment  of  bhos 
has  been  shifted  from  §  176a  to  §  174b.  Moreover,  the  subsections  are  much 
more  thoroughly  marked  (with  a,  b,  c,  etc.)  in  the  second  edition.  Users  of  the 
second  or  third  edition  of  the  Grammar  will  often  have  to  make  a  slight  allowance 
for  these  changes,  seeking,  for  example,  8448  under  844a,  37112  under  371k,  and 
the  like.  It  seemed  hardly  worth  while  to  alter  the  plates  to  suit  these  changes ; 
a  little  practical  common  sense  will  usually  offset  the  apparent  inaccuracy.  Men- 
tion of  these  matters  has  already  been  made  by  me  below,  in  the  Postscript,  p.  405; 
but  as  it  seems  usually  to  be  overlooked  there,  I  have  thought  it  well  to  repeat  the 
mention  in  this  more  conspicuous  place.  C  R  L 

JUNE,  1903. 


CONTENTS. 


PAGE 

Introductory  suggestions xv 

Brief  list  of  books  for  students  of  Sanskrit        .....  xvii 


PART  I. 

A.    From  the  Maha-bharata. 

SELECTION 

I.   The  story  of  Nala  and  Damayanti     .......  1 

B.    From  the  Hitopadec,a. 

II.   Preface  and  introduction 16 

III.  The  old  tiger  and  the  traveller 20 

IV.  The  deer  and  the  crow,  and  the  jackal      ......  23 

V.   The  blind  vulture,  the  birdlings,  and  the  cat 27 

VI.   The  ass,  the  dog,  and  the  thief 30 

VII.   The  lion,  the  mouse,  and  the  cat 31 

VIII.    The  crows  and  the  serpent 31 

IX.    The  lion,  the  old  hare,  and  the  well 32 

X.    The  birds  and  the  apes 33 

XI.    The  ass  in  the  tiger-skin 34 

XII.    The  elephant,  the  hares,  and  the  moon 35 

XIII.  The  blue  jackal 36 

XIV.  The  two  geese  and  the  tortoise 37 

XV.   The  three  fishes 38 

XVI.    The  herons,  the  serpent,  and  the  ichneumons  .         .         .39 
XVII.    The  hermit,  and  the  mouse  that  was  changed  to  a  tiger  .         .         .40 

XVIII.    The  heron,  the  fishes,  and  the  crab 41 

XIX.    The  Brahman  and  his  jar 42 

XX.   The  Brahman  with  the  goat,  and  the  three  rogues   .        .        .        .43 

XXI.   The  Brahman  and  his  faithful  ichneumon 44 

C.    From  the  Katha-sarit-sagara. 

XXII.   King  Putraka  and  the  seven-league  boots 45 

XXIII.  Story  of  Mousey,  the  thrifty  merchant 46 

XXIV.  King  Qibi,  the  falcon,  and  the  dove  .......  48 

XXV.   Story  of  Ahalya 48 


[xii] 


SELECTION 

XXVI.    The  king  who  didn't  know  his  Sanskrit  grammar  . 
XXVII.    The  pathetic  history  of  the  stories  

XXVIII.                      D.    From  the  Manava-dharmac.astra.* 

PAGE 

.    49 
.    53 

56 

6. 

The  four  ages  of  the  world      

.     58 
59 

• 

d. 

65 

XXIX. 

68 

Riddle 

XXX. 

Riddle 

68 

KV. 

E.    From  the  Rigveda. 

XXXI. 

i.  1 

69 

XXXJJ. 

L32 

Indra  slays  the  dragon  

.    70 

XXXIII. 

i.  50 

To  Surya,  the  Sun-god    

.    71 

XXXIV. 

i.  97 

To  Agni  ......... 

.    72 

XXXV. 

i.  165 

Indra  and  the  Maruts     

.    73 

XXXVI. 

iii.  62 

To  Savitar      ........ 

.    74 

XXXVII. 

iv.  42 

Indra  contests  the  supremacy  of  Varuna 

.    75 

XXXVIII. 

iv.  52 

To  Ushas,  the  Dawn-goddess  

.    75 

XXXIX. 

v.  24 

To  Agni  

.    76 

XL. 

v.  40 

Indra  and  Atri,  and  the  Sun  eclipsed  by  the  demon 

.    76 

XLI. 

vii.  55 

Magic  spells  to  produce  sleep  

.    77 

XLIL 

vii.  56 

To  the  Maruts  or  gods  of  the  storm-winds     . 

.    77 

XLIII. 

vii.  86 

To  Varuna      

.    78 

XLIV. 

vii.  88 

To  Varuna      

.    79 

XLV. 

vii.  89 

To  Varuna      

.     80 

XLVI. 

viii.  14 

To  Indra.  —  Indra  and  Namuchi  .... 

.    80 

XL  VII. 

viii.  85 

Indra  and  the  Maruts,  and  Vritra  .... 

.    82 

XLVIH. 

viii.  91 

To  Agni  

.    82 

XLIX. 

x.  9 

To  the  Waters        

.     83 

L. 

x.  14 

Funeral-hymn          ....... 

.     83 

LI. 

x.  16 

Funeral-hymn          

.     84 

LII. 

x.  17 

Funeral-hymn          ...... 

.     85 

LIII. 

x.  18 

Funeral-hymn         

.     86 

LIV. 

x.  33 

The  aged  priest  to  the  young  prince      .        .        . 

.    87 

LV. 

x.  40 

Wedding-stanza      

.     88 

LVI. 

x.  52 

The  gods  install  Agni  as  oblation-bearer       .        . 

.     88 

LVH. 

x.  53 

Burial  and  wedding-stanzas   

.     SD 

Lvm. 

x.  85 

89 

LIX. 

x.  137 

90 

LX. 

x.  154 

91 

LXL 

x.  155 

,    91 

*  For  detailed  synopsis,  see  Notea. 


[xiii] 

F.    From  the  Maitrayanl. 

SELECTION  PAGE 

LXIL  Hiranya-garbha.  —  The  god  Ka  or  Who 91 

LXIII.  Legend  of  Yama  and  Yami.  —  The  creation  of  night  .  .  .92 
LXIV.  Legend  of  the  winged  mountains  .......  92 

LXV.   The  potency  of  the  sacrifice        ........    93 


G.    Other  Brahmana-pieces. 

LXVI.   Legend  of  Agni  the  oblation-bearer,  and  of  the  fish  93 

LXVII.   Legend  of  Indra  and  the  Maruts,  and  Vritra   .....  94 

LXVIII.   Legend  of  Indra  and  the  god  Ka  or  Who  94 

LXIX.   The  two  kinds  of  deities,  the  gods  and  the  Brahmans      ...  94 

LXX.   Truth,  untruth,  and  silence 95 

LXXI.   How  the  gods  got  immortality  and  how  Death  got  his  share  .        .  95 

LXXII.    Legend  of  Indra  and  Namuchi 97 

LXXIIL   Nirukta  on  KV.  i.32.10,  selection  xxxii 97 


H.    From  the  Grihya-sutras. 

LXXTV.   Wedding-customs  and  the  wedding-service 98 

LXXV.   The  customs  and  ritual  of  cremation  and  burial      .  .     101 


PART  II. 

Vocabulary Ill 

Explanations  and  abbreviations        .......  289 

List  of  abbreviations ....                         .                          ,  293 


PART  III. 

Notes          ....         c         .....  .    297 


raTKODUCTOKY    SUGGESTIONS. 


IT  is  chiefly  at  the  beginning  that  the  difficulties  of  Sanskrit  present  them- 
selves. The  variety  of  forms,  the  strange  alphabet,  the  peculiarities  of  word  and 
sentence  combination,  —  all  these  simultaneously  confront  the  student  at  the  very 
outset.  Accordingly,  the  plan  followed  with  my  classes,  and  for  which  provision 
is  here  made,  is  to  distribute  these  difficulties  over  the  first  few  weeks  of  the 
course.  The  common  paradigms  of  nouns  and  verbs  should  first  be  learned.  These 
are  given  by  the  Grammar  in  transliteration.  The  reading  of  the  first  four  pages 
of  the  N"ala  in  Roman  letters  should  then  be  taken  up.  The  Reader  gives  these  in 
transliteration  on  an  inset  conveniently  facing  the  same  text  in  nagarl  letters.  The 
student  may  thus  become  familiar  with  the  form  and  sound  of  the  vocables,  without 
being  embarrassed  by  the  alphabet  and  the  running  together  of  the  words.  Next, 
the  same  familiar  text  should  be  read  aloud  over  and  over  again  in  nagarl  letters. 
I  am  convinced  that  the  easiest  way  to  master  the  alphabet  is  to  read  frequently 
in  it  words  which  one  already  knows.  The  next  step  will  be  the  reading  of 
pages  five  to  nine  without  the  help  of  a  transliteration,  but  with  the  aid  given 
by  the  typographical  separation  of  the  words,  which  has  been  carried  out  so  far  as 
is  practicable,  though  in  violation  of  Indian  usage.  Finally,  from  this  point  on, 
the  reading  may  be  continued  without  other  help  for  the  difficulties  of  euphonic 
and  graphic  combination  than  is  offered  by  the  notes. 

After  finishing  the  Nala,  the  student  should  take  up  the  Hitopade9a.  Selec- 
tions xvii.,  xx.,  and  xi.  are  very  easy  and  are  good  to  begin  with.  The  remaining 
short  ones  from  vi.  to  xxi.  may  then  follow  in  order ;  and  finally  the  long  selections 
ii.  to  v. 

It  is  recommended  that  the  student  use  the  stories  from  the  Katha-sarit-sagara 
for  exercise  in  rapid  reading,  as  soon  as  he  has  acquired  a  f ah  vocabulary  from  what 
precedes.  The  passages  from  "  Manu  "  may  be  read  as  they  stand. 

Of  the  Vedic  selections,  the  easiest  are  numbers  xxxi.  (Rigveda  i.  1),  xxxiii., 
xxxviii.,  xxxix.,  xli.,  xlv.,  xlvi.,  and  lix. ;  and  it  is  advisable  to  read  these  first 
and  in  the  order  here  mentioned.  Selection  xxxii.,  as  being  one  of  poetic  merit  and 
not  over-hard,  may  next  be  taken  up,  and  after  it,  the  Varuna-hymns,  selections 
xliii.-xliv. ;  then  the  hymns  in  dramatic  form,  selections  xxxv.,  xxxvii.,,  and  Ivi 


[xvi] 

After  these,  selections  xxxvi.,  xl.,  xlii.,  xlvii.,  xlviii.,  liv.,  and  Ixii.  may  be  rapidly 
read.  There  will  then  remain  the  selections  for  the  burial-service,  xlix.-liii.,  ML, 
lx.,  Ixi.,  and  xxxiv.,  and  those  for  the  wedding,  Iviii.,  Ivii.,  and  Iv.  These  may 
properly  be  read  last,  in  order  that  they  may  be  fresh  in  the  mind  when  reading  the 
Sutras,  where  constant  reference  is  made  to  them. 

The  Brahmana  pieces  may  be  read  in  the  order  in  which  they  are  printed ;  but 
selections  Ixvi.,  Ixvii.,  Ixviii.,  and  Ixxii.  ought  not  to  be  taken  up,  unless  selections 
Ivi.,  xlvii.,  Ixii.,  and  xlvi.  have  previously  been  studied. 

It  is  very  undesirable  to  attempt  to  read  the  Sutra  chapters  until  one  is  familiar 
with  the  burial  and  wedding  stanzas  just  mentioned.  It  is  advisable  to  write  out  a 
translation  of  these  chapters,  and  to  insert  therein  each  mantra  in  its  proper  place, 
writing  out  the  original  of  the  mantra  in  full,  and  its  translation,  the  latter  also  in 
metre,  if  possible. 

Since  the  synopses  following  each  verbal  root  in  the  vocabulary  represent  the 
great  mass  of  all  the  forms  in  actual  use  (rather  than  those  simply  prescribed  by  the 
grammarians),  and  so  correspond  to  the  "principal  parts"  of  the  Latin  and  Greek 
verbs,  the  student  should  make  it  his  duty  to  learn  the  synopsis  for  each  root  when 
he  first  meets  verbal  forms  of  that  root  in  the  text. 

Attention  is  called  to  the  explanations  and  abbreviations  (pages  289-294)} 
these  should  be  looked  over  carefully  before  using  the  vocabulary. 


A  BRIEF  LIST  OF  BOOKS  FOR  STUDENTS  OF  SANSKRIT, 


THIS  list  has  a  purely  practical  aim,1  and  is  restricted  to  a  few  of  the 
more  important  and  useful  books  and2  to  such  as  are  neither  rare  nor 
out  of  print.  It  includes  (a)  a  grammar,  (6)  readers,  (c)  dictionaries, 
(d)  classical  works,  books  for  the  study  (e)  of  the  Rigveda  and  its  litera- 
ture, and  (/)  of  the  Atharvaveda,  and  last  (g)  some  books  on  antiquities 
and  the  history  of  the  literature  and  the  religions  of  India. 

1.  Whitney,  William  Dwight.     A  Sanskrit  Grammar,  including  both  the  classical 

language,  and  the  older  dialects,  of  Veda  and  Brahmana.  Leipzig,  Breitkopf 
and  Hartel.  London,  Trubner  &  Co.  1879.  8°.  Price  (bound  in  cloth) 
12  shillings. 

This  may  be  had  in  Boston  of  Ginn  and  Company.  The  work  exists  also  in  a  German 
translation,  which  may  be  had  of  the  Leipzig  publishers. 

2.  Biihler,    Georg.      Third   Book  of   Sanskrit.      With   a  glossary  by  Vishnu  P. 

Shastri  Pandit.  Second  edition.  Bombay.  1877.  12°.  128  pages  of  text 
and  97  of  glossary.  Price  9  annas. 

This  book  can  be  procured  from  Trubner  &  Co.  in  London  (price  3  shillings).  It  contains 
the  entire  Story  of  Nala  (26  chapters),  Da^aratha's  Death  (Ramayana,  ii.  <>3-64),  and  four 
stories  from  the  Panchatantra.  For  beginners,  the  typography  proves  troublesome  and  the 
glossary  too  meagre ;  but  the  little  volume  is  inexpensive  and  contains  excellent  material  for 
easy  and  rapid  reading,  and  so  is  highly  to  be  recommended  to  those  who  have  finished  the 
classical  part  of  this  Reader  and  wish  to  continue  their  Sanskrit.  For  such  students  the  glos- 
sary would  be  quite  sufficient. 

3.  Bohtlingk,   Otto.      Sanskrit-Chrestomathie.       Zweite,   ganzlich   umgearbeitete 

Auflage.  St.  Petersburg.  1877.  Large  8°.  372  pages.  Price  4  Mark 
80  Pfennigs. 

This  work  and  the  two  following  are  publications  of  the  Russian  Imperial  Academy,  and 
should  be  ordered  through  the  Academy's  agent,  Leopold  Voss,  of  Leipzig.  The  volume  contains 
selections  from  the  Veda  (Mantra,  Brahmana,  and  Sutra),  from  the  Maha-bharata,  Ramayana, 
Vishnu-purana,  Katha-sarit-sagara,  Hitopade(;a,  "Manu's  Laws,"  and  Panini's  Grammar,  and 
from  various  other  books  ;  a  rich  collection  of  proverbs  ;  the  Vedanta-sara,  a  philosophical 
treatise,  in  text  and  translation  :  and  the  entire  drama,  Ratnavali.  The  Vedic  hymns  are  all 
translated  in  the  volume  mentioned  below,  no.  15  ;  and  the  notes  show  where  many  of  the 
other  selections  may  be  found  translated.  Like  all  publications  of  the  Academy,  this  is  sold 
at  an  extremely  low  price.  Since  the  book  has  no  vocabulary,  the  student  will  at  this  point 
need  to  get  a  dictionary. 

1  Hence  the  prices  are  included.     Both  the  Mark  cent.     The  books  will  cost  the  American  purchaser 

and  the  shilling  may  be  reckoned  as  a  quarter  of  a  somewhat  more  or  less  according  to  his  facilities  for 

dollar.     The  prices  given   with   the  titles  are  pub-  obtaining  foreign  books. 

lishers'  prices.     To  these  prices,  except  when  given         -  With  perhaps  one  exception,  no.  18,  which  can, 

in  dollars,  should  be  added  the  duty,  which  is  25  per  however,  be  had  of  second-hand  dealers. 


[xviii] 

4.  Bohtlingk,   Otto.     Sanskrit- Wb'rterbuch  in  kurzerer  Fassung.     St.  Petersburg. 

1879-.     4°. 

To  be  ordered  through  Voss  (see  above).  Parts  I.  to  IV.  have  appeared,  and  reach  to  the 
end  of  bh ;  they  cover  1167  pages,  i.e.  nigh  two-thirds  of  the  whole,  and  cost  34  Mark  80 
Pfennige.  The  rest  may  be  expected  in  the  course  of  1885.  The  manuscript  is  ready  as 
far  as  varna.  The  work  is  an  abridgment  of  the  following. 

5.  Bohtlingk,  Otto,  and  Rudolph  Roth.     Sanskrit- Worterbuch.     St.  Petersburg. 

1855-1875.     Seven  volumes.     4°.     Price  177  Mark  90  Pfennige. 

To  be  ordered  through  Voss  (see  above).  This  work,  which  is  often  called  the  "St.  Peters- 
burg Lexicon,"  is  by  far  the  most  important  production  of  Sanskrit  scholarship.  To  such  as 
wish  to  make  any  special  study  of  the  language  and  literature,  it  is  absolutely  indispensable. 

6.  Williams,  Monier.     A  Sanskrit-English  Dictionary,  etymologically  and  philo- 

logically  arranged,  with  special  reference  to  Greek,  Latin,  Gothic,  German, 
Anglo-Saxon,  and  other  cognate  Indo-European  languages.  London  and 
New  York,  Macmillan  and  Co.  1872.  4°.  1186  pages.  Price  94  shillings 
6d.  in  England,  or  $24  in  the  United  States. 

This  is  the  only  dictionary  of  Sanskrit  into  English  which  approaches  completeness.  It  is 
in  one  compact  and  handy  volume  and  is  very  convenient  for  reading  works  of  the  classical 
period.  Unfortunately,  the  common  meanings  of  a  word  are  not  distinguished  from  those 
which  are  seldom  or  never  found.  All  Sanskrit  words  are  given  in  transliteration,  and  the 
roots  and  more  important  words  in  ndgarl  letters  also. 

7.  Williams,  Monier.     S'akuntala,  a  Sanskrit  drama  in  seven  acts,  by  Kalidasa. 

Second  edition.  London  and  New  York,  Macmillan  and  Co.  1876.  8°. 
339  pages.  Price  21  shillings  in  England,  or  $5.25  in  the  U.S. 

This  gives  literal  English  translations  of  all  the  metrical  passages,  explanatory  notes,  and 
the  Sanskritization  of  the  Prakrit  passages,  and  all  on  the  same  page  with  the  text  of  this, 
the  most  famous  of  the  plays. 

8.  Kielhorn,   Franz,    and   Georg   Buhler.       Panchatantra.      Edited  with  notes. 

Bombay.     1868.     8°. 

The  work  constitutes  numbers  IV.,  III.,  and  I.  of  the  "Bombay  Sanskrit  Series."  Number 
IV.  (comprehending  book  I.)  appeared  in  a  second  edition  in  1873.  The  book  may  be  had  of 
Triibner  &  Co.,  London.  The  price  of  the  entire  work  is  8  shillings  ;  but  the  first  book  may 
be  had  separately  for  3  shillings.  The  Panchatantra  is  easy  and  entertaining  reading.  It  has 
been  admirably  translated  into  German  by  Benfey :  Pantschatantra.  Leipzig,  F.  A.  Brockhaus. 
1859.  2  vpls.  8 '.  Price  24  Mark.  The  translation  is  accompanied  by  a  very  valuable  history 
of  fable-literature. 

9.  Delbriick,  Berthold.     Vedische  Chrestomathie.     Mit  Anmerkungen  und  Glos- 

sar.     Halle,  Buchhandlung  des  Waisenhauses.    1874.    8°.     Price  3  Mark. 

This  contains  47  hymns  from  the  Rigveda.  Of  these,  only  five  are  repeated  in  this  Reader. 
Both  text  and  glossary  are  in  transliteration.  On  account  of  the  small  price  of  the  book,  its 
mention  may  prove  useful  to  such  as  do  not  wish  to  buy  the  two  complete  editions  following 
(numbers  11  and  12). 

10.  Windisch,  Ernst.  Zwolf  Hymnen  des  Rigveda.  Mit  Sayana's  Commentar. 
Text.  Worterbuch  zu  Sayana.  Appendices.  Leipzig,  S.  Hirzel.  1883.  8°. 
Price  5  Mark. 

This  gives  the  text,  and  the  comment  of  the  great  scholiast,  both  in  ndgarl  letters.  The 
text  is  printed  with  the  genuine  accentuation  (as  in  this  Reader).  The  book  serves  a  useful 
purpose  as  introduction  to  the  native  Hindu  or  traditional  exegesis  of  the  Veda.  The  vocabu- 
lary does  not  cover  the  hymns  themselves  ;  but 
the  little  book  mentioned  below,  no.  15. 


[xix] 

11.  Aufrecht,    Theodor.      Die   Hymnen   des   Rigveda.      Herausgegeben.      Zweite 

Auflage.     Bonn,  Adolph  Marcus.     1877.     2  volumes.     8°.     Price  20  Mark. 

The  entire  sanhita  text  is  given  in  transliteration,  and  extracts  from  the  pada  text  at  the 
foot  of  each  page.  The  exceedingly  valuable  appendix  contains  lists  of  the  poets,  divinities, 
and  metres,  and  a  complete  table  of  first  lines  of  every  stanza,  with  references  to  the  concord- 
ant texts  of  other  Vedas. 

12.  Miiller,  F.  Max.     The  Hymns  of  the  Rigveda,  in  the  Samhita  and  Pada  texts, 

reprinted  from  the  editio  princeps.      Second  edition.     London,  Triibner  & 
Co.     1877.     2  volumes.     8°.     Price  32  shillings. 

This  edition  gives  the  two  texts  complete  on  parallel  pages  and  in  nayarl  letters.  The 
names  of  the  poets,  divinities,  and  metres  are  given  at  the  beginning  of  each  hymn. 

13.  Grassmann,  Hermann.     Wdrterbuch  zum  Rig-veda.     Leipzig,  F.  A.  Brockhaus. 

1873  [-1875].     8°.     Price  30  Mark. 

This  is  not  only  a  dictionary,  but  also  a  complete  concordance  to  the  Rigveda.  It  is  a  work 
of  wonderful  industry,  method,  clearness,  and  accuracy.  Aside  from  the  St.  Petersburg  Lexi- 
con, this  dictionary  stands  next  in  importance,  for  Vedic  students,  after  the  Vedic  text  itself. 

14.  Grassmann,  Hermann.     Rig-veda.     Uebersetzt  und  mit  kritischen  und  erlau- 

ternden  Anmerkungen  versehen.      Leipzig,  F.  A.  Brockhaus.     1876.    1877. 
2  volumes.     8°.     Price  24  Mark. 

This  translation  is  entirely  in  metre,  except  for  a  few  corrupt  or  difficult  hymns.  The 
student  can  almost  invariably  see  just  what  word  Grassmann  intended  as  the  rendering  of  any 
given  word  of  the  text.  This  work  is  especially  useful  as  giving  a  convenient  general  view 
of  the  contents  of  the  Rigveda,  and  as  enabling  the  student  to  grasp  easily  many  matters 
touching  the  metres,  the  arrangement,  and  the  textual  condition  of  the  original. 

15.  Geldner,  Karl,  und  Adolf  Kagi.     Siebenzig  Lieder  des  Rigveda.     Uebersetzt. 

Mit  Beitragen  von  R.  Roth.      Tubingen.      H.  Laupp'sche   Buchhandlung. 
1875.     12°.     Price  3  Mark. 

Thirty-six  of  the  seventy  hymns  of  which  this  book  gives  metrical  translations  were 
later  incorporated  by  Bohtlingk  into  his  Chrestomathy  (no.  3,  above). 

16.  Aufrecht,  Theodor.     Das  Aitareya  Brahmana.     Mit  Ausziigen  aus  dem  Com- 

mentare   von    Sayanacarya  und   anderen   Beilagen  herausgegeben.      Bonn, 
Adolph  Marcus.     1879.     8°.     Price  11  Mark. 

This  Brahmana  belongs  to  the  Rigveda.  The  text  is  in  transliteration.  The  translation  of 
Haug  (London,  Triibner  &  Co.  1863)  would  be  of  help  ;  but  it  is  inaccurate  and  hard  to  get. 
A  good  many  passages  are  translated  in  volumes  I.,  II.,  and  V.  of  Muir  (below,  no.  26).  Using 
these  as  an  introduction,  and  the  St.  Petersburg  Lexicon  for  help  in  hard  places,  an  advanced 
student  can  make  good  progress  with  this  text. 

17.  Stenzler,  Adolf  Friedrich.    Indische  Hausregeln.    Sanskrit  und  deutsch  heraus- 

gegeben.    I.  A9valayana.     Erstes  Heft.     Text.    Leipzig.    1864.     8°.    Price 
2  Mark.       — Zweites  Heft.     Uebersetzung.     1865.     Price  3  Mark. 

Published  by  the  German  Oriental  Society,  in  volumes  III.  and  IV.  of  the  Abhandlungen 
fur  die  Kunde  des  Morgenlandes.  To  be  ordered  through  the  Society's  agent,  F.  A.  Brockhaus, 
In  Leipzig.  These  are  the  Grihya-sutras  belonging  to  the  Rigveda. 

18.  Roth,  R.,  und  Whitney,  "W.  D.      Atharva  Veda  Sanhita.     Herausgegeben. 

Erster  Band.  Text.    Berlin,  Ferd.  Diimmler.    1856.    Royal  8°.    Price  28  Mark 
50  Pfennige. 

This  is  the  most  important  and  interesting  of  the  Vedas,  after  the  Rik.  It  is  full  of  magic 
incantations  and  other  products  of  curious  superstitions. 


[xxj 

19.  Oarbe,  Richard.    Vaitana  Sutra.     The  Ritual  of  the  Atharvaveda.    Edited  with 

critical  notes  and  indices.   London,  Triibner  &  Co.   1878.    8°.    Price  5  shillings. 

20.  Garbe,  Richard.     Vaitana  Sutra.    Das  Ritual  des  Atharvaveda.    Aus  dem  San- 

skrit iibersetzt  und  mit  Auinerkungen  versehen.      London,  Triibner  &  Co. 
1878.     8°.     Price  5  shillings. 

Since  this  is  the  only  Qrauta-sutra  published  with  translation,  and  since  it  is  to  be  had 
easily  and  cheaply,  it  is  recommended  as  an  introduction  to  the  works  of  this  class. 

21.  Weber,  Albrecht.      The  history  of  Indian  Literature.     Translated  from  the 

second  German  edition  by  John  Mann  and  Theodor  Zachariae.      Second 
edition.     London,  Triibner  &  Co.     1878.     8°.     Price  10  shillings  6  pence. 

This  is  a  systematic  treatise  covering  both  the  Vedic  and  the  classical  Sanskrit  literature. 
It  gives  abundant  and  practical  bibliographical  information.  As  a  guide  and  as  a  work  of 
reference  it  is  of  the  utmost  value. 

22.  Zimmer,    Heinrich.       Altindisches   Leben.      Die  Cultur  der  vedischen   Arier. 

Nach  den  Samhita  dargestellt.    Berlin,  Weidmannsche  Buchhandlung.    1879. 
8°.     Price  10  Mark. 

Under  the  different  categories — geography,  climate,  minerals,  plants,  animals,  agricul- 
ture, commerce,  dress,  food,  amusements,  family  relations,  art,  etc.  — the  Vedic  texts  touching 
these  subjects  are  discussed,  and  the  results  deducible  from  them  are  put  together  in  a  very 
readable  and  pleasant  way. 

23.  Kagi,  Adolf.     Der  Rigveda.     Die  alteste  Literatur  der  Inder.     Zweite,  umgear- 

beitete  und  erweiterte,  mit  vollstandigem  Sach-  und  Wortregister  versehene 
Auflage.     Leipzig,  Otto  Schulze.     1881.     12°.     Price  4  Mark. 

This  contains  an  account  of  the  Vedic  writings  in  general,  descriptions  of  the  gods  in 
language  agreeing  closely  with  the  actual  words  of  the  original  as  cited  in  the  notes,  and 
sketches  of  some  of  the  more  important  phases  of  Vedic  life  and  thought.  The  numerous  notes 
are  highly  useful  as  a  guide  to  the  already  extensive  literature  of  these  subjects,  and  point  out 
many  interesting  parallels  of  custom,  belief,  and  expression  to  be  found  in  biblical  and  classi- 
cal antiquity. 

24.  Earth,  Auguste.     The  religions  of  India.     Authorized  translation  by  Rev.  J. 

Wood.     London,  Triibner  &  Co.     1882.     8°.     Price  16  shillings. 

The  subject  is  treated  in  five  chapters  corresponding  to  the  five  grand  phases  of  religious 
development  in  India :  the  Vedic  religion  ;  Brahmanism  (ritual,  philosophic  speculation,  de- 
cline) ;  Buddhism  ;  Jainism ;  and  Hinduism  (the  sects  and  their  great  deities,  Vishnuism 
and  9ivaism,  reforming  sects,  cultus).  The  copious  references  to  the  literature  of  the  sub- 
jects in  hand  add  greatly  to  the  value  of  the  work. 

25.  Oldenberg,  Hermann.     Buddha;  his  life,  his  doctrine,  his  order.     Translated 

from  the  German  by  William  Hoey.     London,  Williams  and  Norgate.    1882. 

8°.     Price  18  shillings. 

Oldenberg  has  recently  finished  editing  (in  five  volumes)  the  Yinaya  Pitakam,  one  of  the 
most  important  among  the  Buddhist  sacred  books.  He  has  a  wide  and  deep  knowledge  of  the 
original  Pali  sources,  and  in  his  use  of  them  he  is  guided  by  rare  critical  acumen  and  good 
common-sense.  His  account  of  Buddha's  life,  doctrine,  and  order  contains  the  best  results  of 
his  studies  and  they  are  presented  in  an  extremely  attractive  form. 

26.  Muir,  John.     Original  Sanskrit  texts  on  the  origin  and  history  of  the  people 

of  India,  their  religions  and  institutions.      Collected,  translated,  and  illus- 
trated.    London,  Triibner  &  Co.     1872-1874.     5  volumes.     8°. 

The  first  four  volumes  have  appeared  in  a  second  edition,  and  the  second  volume  in  a 
third  edition.  The  third  volume  costs  1(5  shillings.  The  price  of  each  of  the  others  is  21  shil- 
lings. The  first  volume  discusses  the  origin  of  caste.  The  fifth  is  devoted  to  the  cosmogony, 
mythology,  religious  ideas,  life,  and  manners  of  the  Indians  in  the  Vedic  age. 


PART  I. 
THE    SANSKRIT    TEXT. 


Transliterated  Text  of  Sanskrit  Reader. 

[Page  1.] 
atha  nalopakhyanam. 

brhadagva  uvaca. 

asid  raja,  nalo  nama,  virasenasuto  ball, 
upapanno  gunair  istai,  rupavan,  agvakovidah. 
6    atisthan  manujendranam  murdhni  devapatir  yatlia, 
upary  upari  sarvesam  aditya  iva  tejasa ; 
brahmanyo,  vedavic,  churo,  niaadhesu  mahipatih, 
aksapriyah,  satyavadi,  mahan  aksauhinipatih ; 
ipsito  naranarinam,  udarah,  samyatendriyah, 
10     raksita,  dhanvinam  gresthah,  saksad  iva  manuh  svayam. 
tathaivasid  vidarbhesu  bhimo,  bhlmaparakramah, 
^urah,  sarvagunair  yuktah,  prajakamah,  sa  caprajah. 
sa  prajarthe  param  yatnam  akarot,  susamahitah. 
tarn  abhyagacchad  brahmarsir,  damano  nama,  bharata. 
15    tarn  ssrbhimah,  prajakamas,  toaayam  asa,  dharmavit, 
mahisya  saha,  rajendra,  satkarena,  suvarcasam. 
tasmai  prasanno  damanah  sabharyaya  varam  dadau, 

[Page  3.] 

tato  'ntariksago  vacam  vyajahara  nalam  tada: 

hantavyo  'ami  na  te,  raj  an;  karisyami  tava  priyam; 

damayantisakage  tvam  kathayisyami,  naiaadha, 

yatha  tvad  anyam  puruaam  na  sa  mansyati  KarM  cit. 
5    evam  uktas  tato  hansam  utaasarja  mahipatih. 

te  tu  hansah  samutpatya  vidarbhan  agamans  tatah. 

vidarbhanagaiim  gatva,  damayantyas  tadantike 

nipetua  te  garutmantah,  sa  dadarca  ca  tan  ganan. 

sa,  tan  adbhutarupan  vai  drstva,  sakhiganavrta, 
10    hrata  grabitum  khagamans  tvaramanopacakrame. 

atha  hansa  visasrpuh  aarvatah  pramadavane. 

ekaika^as  tada  kanyas  tan  hansan  samupadravan. 

damayanti  tu  yam  hansam  samupadhavad  antike, 

sa,  manuslih  giraih  krtva,  damayantim  athabravit: 
15    damayanti,  nalo  nama,  nisadhesu  mahipatih, 

agvinoh  sadrgo  rape ;  na  samas  tasya  manuaah. 
""  tasya  vai  yadi  bharya  tvam  bhavetha,  varavarnini, 

saphalam  te  bhavej  janma,  rupam  cedam,  suinadhyame, 

vayaih  hi  devagandharvamanasoragaraksasan 
20    drstavanto;  na  casmabhir  dratapurvas  tathavidhah. 

tvam  capi  ratnam  narinam,  naresu  ca  nalo  varah ; 

vigistaya  vigistena  samgamo  gunavan  bhavet. 

evam  ukta  tu  hansena  damayanti,  vigam  pate. 


[Page  2.] 

kanyaratnam,  kumarang  ca  trin  udaran,  mahayagah, 
damayantim,  damam,  dantam,  damanam  ca  suvarcasam, 
upapannan  gunaih  sarvair,  bhiman,  bhimaparakraman. 
damayanti  tu  rupena,  tejasa,  yagasa,  griya, 

5  saubhagyena  ca,  lok»|u  yagah  prapa,  sumadhyama. 
atha  tarn,  vayasi  prapte,  dasinarii  samalamkrtam 
gatam,  gatari?  sakhinam  ca,  paryupasac,  chaclm  iva. 
tatra  sma  raj  ate  bhaimi,  sarvabharanabhusita, 

-^akhimadhye,  'navadyangi,  vidyut  saudamani  yatha, 
10    ativa  rupasampanna,  grir  ivayatalocana. 

na  devesu,  na  yaksesu,  tadrg  rupavati  kva  cit, 
manusesv  api  canyesu,  drstapdrvatha  va  grata, 
cittapramatbini  bala  devanam  api  sundari. 
nalag  ca  naragardulo,  lokesv  apratimo  bhuvi, 

15  kandarpa  iva  rupena  murtimau.  abhavat  svayam. 

af** 

tasyah  samipe  tu  nalam  pracagansuh  kutuhalat, 
naisadhasya  samipe  tu  damayantim  punah  punah. 
tayor  adrstakamo  'bhiic  chrnvatoh  satatam  gunan ; 
anyonyam  prati,  kaunteya,  sa  vyavardhata  hrcchayah. 
20     agaknuvan  nalah  kamam  tada  dharayitum  hrda, 
antahpurasamipasthe  vana  aste  raho  gatah. 
sa  dadarga  tato  hansan  jatarupapariskrtan ; 
vane  vicar atam  tesam  ekam  jagraka  paksinam. 

[Page  4.] 

abravit  tatra  tarn  hansam :  tvam  apy  evam  nale  vada. 
tathety  uktvandajah  kanyam  vidarbhasya,  vigam  pate, 
punar  agamya  nisadhan,  nale  sarvam  nyavedayat. 
iti  nalopakhyane  prathamah  sargah. 

6  brhadagva  uvaca. 

damayanti  tu,  tac  chrutva  vaco  hansasya,  bharata, 
tatah  prabhrti  na  svastha  nalam  prati  babhuva  sa. 
tatag  cintapara,  dma,  vivarnavadana,  krga, 
_  babhuva  damayanti  tu,  nihgvasaparama  tada. 
10    urdhvadrstir,  dhyanapara,  babhuvonmattadargana, 
panduvarna  ksanenatha,  hrcchayavistacetana. 
na  gayyasanabhogesu  ratim  vindati  karhi  cit. 
na  naktam,  na  diva  gete,  ha  heti  rudati  punah. 
tato  vidarbhapataye  damayantyah  sakhijanah 

16  nyavedayat  tam  asvastham  damayantim  naregvare. 
tac  chrutva  nrpatir  bhimo  damayantisakhiganat, 
cintayam  asa  tat  karyam  sumahat  svam  siitam  prati. 
sa  samiksya  mahipalah  svam  sutam  praptayauvanam, 
apagyad  atmana  karyam  damayantyah  svayamvaram. 

20    sa  samnimantrayam  asa  mahipalan  vigam  patih: 
anubhuyatam !  ayam,  virah,  svayamvara  iti,  prabho. 


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i  ^T  <«nHi<9iH  ^THTO'R 

20 


11  ^   u 
W?T:  ^  TI^TO^T  ^piwr*  ^«II^HI:  i 

:  n  ^M  u 


II  ^<i  II 


f  *t  i' 


15 


3 


NALA.  II. 

II  $0  II 


^fif 

J   II  ^  II 


so     • 

ifir  B 


II  ^  II 


11  8  11 


.  n 


rHl  ^R      If'TO:  II  t 


15 


NALA,  III. 


HT 


§lftrTT  ^5  WT 


20  rtfl  vrTTON 


n  so  11 

f   *&l  ^  ^TT^^FIrT  I 

II  SS  II 


10  W^'r  IRT  ^iftR:  ^T  ^5TRT  11  S3  II 


^^  ^rft  ^r 

II  <\$  II 


rTT^TT  ^f^faf  "^T  ^TTf  ^^^rftT  "fti 


ftrftRrTT 


NALA.  UI.  9 

H 


f  ff  ^  %SJT  TT5TT 


rf 

TIT  f^rfe 


irf^fft 

TIT 


10  T^r^Nl  ^Tf  ^  itftw: 


wt:  a  ?  n 


«n<«n"f<u  H  II  S  II 


^N  ff 


f?  ^^r  ^k  Tnmf:  ^ftTrrfirrrr:  n  ? 


10  NALA.  IV. 


10 


20 


HrPTPRT* 


^rr  rt 


15  Tj        H<^M    ^JT  r 


rfflt  THTT 


II    II 


ii  3  ii 


3  H^  ^r  11  b  11 


NALA.  IV.  11 


*i*nPH  Hfarll  cfif  :  I 
rT^TT  H%  f^41*«rtl*i  II  ^^9  II 
WITt  ^l^ 


10 


TT5TT 


ti*i*fi 


15  n*iM^*w«t 


so 

ii  ^M  ii 


m  irr^?T  ^^TTR^  TST  11      a 


12  NALA.  IV. 


TR 

:   II  ^Q  II 


?  II  ?o  II 
\ 

10  JJICT      iwmi  w  H^Tr<jHKi:  ii  $<\  ii 

II  ^f?T  H^lMI^R  ^H^:  ^7:  II  8  II 


TT5TT  H^        II  ^  M 

15 


N  J  *M  ^TwR:  ll  ^  II 


Tf?  *i^ifti^T  ti«n^^n  H  5  II 


20      ro^rcn       i?*«*i!^^TJ  ii  8  ii 


NALA.  V.  13 

:  H  M  u 


f^ftr  u  §  u 


rfWt  TW  wHrt*! 
TT^ft 


H  til 


10  TfWr  rTrH 


f?  ^1%  ^WT  rt  rt 

II  SS  II 


f?  ^rar^ft^t  «R^  f^rat  ^ 


TT^TRTO  ^TTOT  II  ^  II 


20  S        iw      TR    UIVW<$+i*i^n   II  ^M  II 


14  NALA.  V. 


10 


20 

ft 


15  nfoft 

*?*ftT5?T  H  H 

IRMII 


IRtll 


NALA.  V.  15 

tiT  5  ^rh^i  ^faflTOfll'  ^rt  i 

IRQ  II 


irrwr 


M<fM<ri:  iftm  srp 

c| 
rj 


10 


80 


J  iftnt 


w  n  9^  11 


II 


f:  II5MII 

15 


16  NALA.  V. 

«BK«ii*iUi  ^^fqi  H<?5^  ^  II  80  ll 
t  ^Nvt  fl^T^t  ^?  I 


II    ^  II 


:  n 


:  n  88  II 


10 

n  8M  n 


Cs^  Co 


Ii  II  ^      dM:  II 

IL 


«TRt 


10 


HITOPADEgA.  I? 


20 

I 


w  "^  ^TT^T  ^  w 


THTT 
f^nra  vrfil 


v» 

2 


18  HITOPADEQA. 


10  sft 


ff^fT  ^T 
sfq 

sftr 


:  HIMH^frt  II 

i 

15 


:  n 


sr  ftrafrr  n 

rlfd 


*  II 


ff 


HITOPADEQA.  19 


T  I  sffalH  ff 

10 


TT^TT 


20  ^?t  sft 


^rrfw  "^ 


rtl<=N  ^TtH^       ff  TRfNi  f^^  *1TO^  II 


2* 


20  HTTOPADEgA. 


ni. 


sft 


r[  ^ro     ns^i  qKH  "^T 
6  ri^rl'l 


SHrt  W^ft 


f^5  5  ^rt^T^T^  ITff%:  H^f  1^  I  ?RT 


i 
i 


10 


15 


HITOPADEQA.  21 


Cs 


*  i  ^nr: 


*jrfT  ^rrra  i  *ront  "fcrfsrt  sf^f  i  THT: 

I  rf- 


^TrfT  ^i    ^ 

:  i 


:  H 


BTV^T:  u 
20  ^nrt^  i  i?^nn^  "^       ^   ^^  finrrftni  t 


II 


22  HITOPADEQA. 


irf?ra 


I  Tff  T        MfrirTl  S"%  I 

10     : 


I  rfHt  WRT- 


:  11 

ii  f^j  ^  I 


HR:  ftrot  ftRT  ii 

:  I  rT^T 


20  ^Rt^i  ^^  f? 


f? 


HITOPADEgA.  23 


n 


* 


jt 


IV. 


:  i  ^ 

11  $rf  TcJ^tftirf  5  I  W 


i  5\w    i  *jj*^H  i  ^  w  i  ^  i 

10  csHmi  ^ra^t  S?Tt  I  -^ 

I  "SSinV 

i 


15 


HWt  S^T 

t  lrf?T 


1  fn«iHfri  i  FT 

:  i  *nt    ft  i 


f*i  tak<si  Mint  I 


20 


ff  ^t^n  lift  'pt  ^R^:  a 


24  HITOPADEQA. 


10 


HI  fid 


ftr^iftr 
i  TT«R^  i 

fWrf     jll 

15 


20 


:  i 


HT- 


HITOPADEgA. 


W< 


i  nn^    i 


I  W^TT 


:  1»  I 
I     ?^  I 


20 


:  n 


:  I  rT^ST 


26  HITOPADEgA. 

TW 


20  iff 


t  iftiif 


(«n*ifH 

10 


f*1j$|£) 


rT^T 

:  I  rTTT: 


rnr:  "rof   Stir     ^Mi   ^  w\: 

w^r 


HITOPADEgA.  27 

fa*i  iftfefa: 


^M  Hiiq  M  I  H  M  I 


5 


rfn 


v. 
Hr* 


:  IT- 

¥r  rT^ft^TR  ns^j^iRiH:  "qft 
R  f^rfNft 


16 

I 


I  57  "rt  S       TRT 


tt  S^ft  I     hnni  rfr^¥TI^W[  |  rf  ITf 


20 


28  HITOPADEgA. 


m:  i 


f  «ft"i''5*il'fri'«i 


TT^T 


1°  d*uif 


d*uin 


^Trft 


15 


f?  ^T 


30  '^t  S^?t  I  ^RT^TO  f?  ^I 


:  II 


"^fif* 


HITOPADEgA.  29 


10 


20 


S? 


:  I 


15  ^TRK^tR?  ^TfiTTftT  H:  ^t^l?ff^^  H  («  Rd  wril 
MHK<*TT 


ff  ^m  fd^f  'jvt  ^f^^:  n 


30  HITOPADEgA. 

VI. 


fir  m+nii:  ^ 


Ht 

:  i  f^rr 


10    CT  HrT  I  nTt        I 


:  I 


rt<H*rtt  ^Tlftn  f  W  1T      ^ffa  Uftre:  I  cT 

:  i  w 


:  11 


:  11 


TTrT: 

20 


HITOPADEQA.  31' 


VII. 


\  rf^ZT  H 


:  i 

r 

10  ^ic    ^r       fa:*Rffr  I  TOT^  "ftift 


^JWrf?T  rf^T  H^T 


irrcff 


I  ^RnTt  H  "ftlft 

15  ^ 


VIII.  IX. 

J  I 


32  IIITOPADEgA. 

fn  I  WrT* 


tt     ft 


i  c^rmro  r?^:  i 

*  wfrit 


i    ra  i  *   rrsiTt  i  ^rr  ^rr 


I 

10  tRq  <fe<3<$  rTFT 

t  n 


I  <m«w*  ^^^ri  I 

f^r:  i  ^ 


t  wfi  yRg  i  rTfn  i^jfir 
i 


:  uro  i  TRT:  Ft 

•o 


I  rfiT:  ftift 

i  irT^  f^^sirrnHt  sft 


HITOPADEgA,  33 


i  fijf  :  u«£lM*u^  i  w^t  n^T  *it 

friyfri  I  rTrf  : 


I  ^^ii'irq  "P^?5  t5*T*?^15T  rf^-^iM^      cT 

i  irwt  s^tt 


HW:  I  ^TFt  Sf  s(  411*1  1 


I  ^ri  *TRT  I  ^^THt  ff? 


^  M  I 

cfiTWT  ^Hcnti<u    TORnrf  fHHifnrf:  II 


20 


34  HITOPADEgA. 


s? 

10  fat 


XI. 

^TR?  T5f^:  I  rT^T 


%Trfi 


jr^fhrfirfiT 


10 


HITOPADEgA.  35 


:  II 


XII. 


:  i  ?rwt 


rTT*  I 


10  . 

imt 


'nrr  ^v?:  i  ^?r  usTR       H»  i 

I 


:  i 
15  ^^  r  Tn?n?^r     ^  11 


^rfff    HZRFT  ^«TT^  I  «R^^  I      JT* 


20 


:  i     nTRT   i 

i 


ff  ^r^:  II 


36  HITOPADEQA. 

i     sr  i 


20 


^fcf  CT  ^t^i  H  ^TTf  ^f?T  TJ%fe  I 

"fir 


S? 


10  sqq5)H  Tlfrf  f  ftf%:  B 


XIII. 

Hji<lHrrt 


1*  ^T  M<r<|^:  I 


i 


:  i  ?rwt 


HITOPADEgA.  37 

I  rfrt^H  f^ 


i  irat  s^ft 


t  I  rfiTt  f^^^Tt1  II  <$"R  <=!<$) 


<=!<$  <w 


rr 
10  HNl^HlfM  ^r^: 

ff 


XIV.  XV.  XVI. 

*>     ^ra  ^RHV  IrM^lfiWR  ^R:  I 

:  I 


sfir 


16  fkt  ^  ^  ^ft^  "^  "finrRTf?!  ft^t  ftg:  i 


38  HITOPADEgA. 


i  *jf<r  i 

TRT  <*H  I  tttl^rn  I  gT^rf    TTRH  I 


I 
I  rHIT 


irrStftr 


II 
:  I  «n^*nrl  I        :  qi^qn  I 

10 


« 


:  i 
»>     irf^Rr:  i  ^^f^r^  *fNft:  in^t  ^MiMif<ri:  i 


10 


HITOPADEQA.  39 


:  I 


I  ?TfT: 


I  Ht:  I 


<H  SHI  SU  I 


:  I 

<?t%  f%\  f^f  ^^T^1^  I  rT- 
20  <l«=hiW  ^?f^  iTO^t  ^ift?  rf^T 

v9 

;fjrf 

HfT 


40  HITOPADEQA. 


80 


:  I 
t  ffrRTRTRT 


15 
"ft?:  i  ^nr: 


XVII. 


10  VR  ^f^qi^i^qi:  ^raWsisjiTl  ^'  I  HKt 

^rr:  i  rt 

'  I 


:  I 


:  I  ^{W  Sf 


HITOPADEgA.  41 


f 
TTRT  gfit  ?nt 


XYIII. 

I 


frl«frt  I 


ff  ^ 


I 


^Tl  fi^rfa  «nwn^  ^ft»^T  ferr:  i 

5 


f?T  H'tllHi-ri 
*i**T«nfi5rt  1  1 


I  ^?f  5tir^i*ii<  sl  TTT          w:  I 
I 


15  *fi^TT  ^3R:  I  ^    ^«fi  I  ^^"Ri  ^T  iSMl*^  I 
K 


90       "R  I  Ht  ^^5  I  UTOft  WW  5TO  I  rflTt  "^^t 

it  ^ft^T  ^T^  VrHH  I 


42  HITOPADEQA. 


WTrf  g 
ff 


nrr: 


10 


XIX. 


ftWT 

I 


Sf 


HITOPADEgA.  43 

I  rTWt  *TR!OT$y*.i^»i  i*  mgj*H«itiX<u 


iV«Tfi     RT  *R    Uf 

u 


XK. 

vn*m<Hsj: 


I  HrT^f 


"ferfT*  I 


10  «i^<rrn  i      Ni^ii!  i 


«TR  ^T  I  *i^Ml  S     I 

I 


:  I 

15    ril^H    K^t^:  i  ^t  wr^nir  i  f^ftrfw 

I   rt^icfti^    fH 

^PJf  ^  I  B  ^TPTt  t^fift^T  ^» 


:  I  ^TW    S? 


*TSTT  u 


44  HITOPADEgA. 


15 


XXI. 

:  I  cT^T 

WIT  nwr 


10  <=i^i»*(  'i^ii  I  rf^TT     ^T  B  W^  HrT*  I 


Sl» 

JTrTt  I 


20  ^  fT^T  TTO  ^T          »i«g<!9itl«U  II 


KATHASARITSAGARA.  45 


»  H 


XXII. 


fi 


i  rT^W  "^Tftj  ^TT 


10  f^RH^?  Htiwnw 


n 

ff  TTfl  I 
f?T¥f?T  II 


15 

Ft 


S^rTrTK  W  II 


46  KATHASARITSAGARA. 

XXIH. 


t  ftfiTT 


Sf 


TTOT 

10 


rf^I 


20     fir     wfe^rnn  ^r  sftr 


11*1  c 


:  11 


*  II 


lrtURTf 
ff  "R^^T     ^t  IR^^rt  II 


KATHASARITSAGARA.  47 


TTi^T  ^RT^l   ^T'RTlJ  II 
^  ^T«TfTTJTrTT"2rTOt 


I) 
10  f^^trRRt  rfTfa  ^fti^T  «BTFrf^T 


ITRI 


15 


20  f<^X'  iftsttf  i  **  ^t  Sft  ^T  ^PH  F^nT^Trf*  II 


48  KATHASARITSAGARA. 

XXIV. 

<T^T*J?iHt5fl 


10 


TT^T 


rT^T  WRf 


15  rTTft  ^W  rp 


XXV. 


:  II 


H 
:  H 


KATHASARITSAGARA.  49 


^H'cg'<*Hsjn' 


'f*F: 


t  ff 

IT 

5 


:  ftenrr  s%fw  ^t  s^^g^n^^  jfnm:  11 


f*RT  4HrMi^<lRpn  ^rr  rt  iTHi^^rfini  u 

10  **HT  rl^HK  i^l  Pc^U^H  rfKt  ^ft:  I 


II 


II 


15  ^T  ^n       wWR  ^T^5  «rMH«n  II 


XXVI. 


TT5TT 


s^rftwf  ^^^fe   ^rrftf^ro:  u 

20  -> 


50  KATHASAR1TSAGARA. 


5  rf      r^T  +Tk<;«iii*M*ri 


^TT 


10 


IB  n  11^11*11 

f^i 


"^TT 


C 


20  f^^rrf^fif  Wnrf:  ^Tt:  tift^Tt  SVRrt  II 
Sf  ^J^"c|^T  ^  ^Trf^fft  ^*i^0  rTR.  I 

TTR:  v^iif  "^TRR:  11 

:  U 


KATHASAR1TSAGARA.  51 


^$  cfiTt 

10 


fVSnT 


^rr 


:  *r  i=nTT  ^R: 

C* 

^fif  II 


:  II 


20 

dirt 

^.  f      ^S.  >  A  *  ^^S 

L:  H 


52  KATHASARITSAUARA. 


20 


WFt 

fn^  ftrwr 

1° 


c> 

11 


rft 


w 

II 


ITft  faftj 


wtftnr*  i 


KATHASARITSAGARA.  53 


XXVII. 


II 


FT 


:  u 


10     rfRTji      ^fiTT^rft?^  r*^<*i  u 

rTT 


rTT 

15  irf?f^f 


54  KATHASARITSAGARA. 


rTrT* 


15 


20 


fft  R!llHf*ri4 


rft     ^T  ift 


"^ftft  (\*«4*T|t 


fTt 


KATHASARITSAGARA.  55 


10 


is  «^j  i  «TI  v  M^J       \' 


«« 

20  Wi     IWRrfTt  rt 
rft  ^ret 

ri 


*  II 


'TO  ^W     ^RiT  ^fff 


^^i  it^fir^  TJTOT 


*  H 


56  KATHASARITSAGARA. 

ifa  Js 


^:  ITR 

rTT 


10 


15 


Wt 


XXVIII. 


!  H 


fH<ii"<i  iSHirn^-5!  ^^R^  'TrTT 

>3 

ii  sfir  ^rmfwrnt  S^HWIW:  \\ 


:  ii  M  ii        n  ^rarr0  «i  u 


C\  N» 


MANAVA  DHARMAQASTRA.  I.  57 


iitn 


?TRT  ^fir  ^t^nr  wot 


ins  11 


10  i<i^HmnMH  ***M  i  <ii!sH«nil  ^rr  11  s^  11 


15       fRT  w 


58  MANAYA  DHARMAgASTRA.  I.  II. 


37TRT  H 


:  t^tnftu  <=I§HLM  H  ^irt 

v9      C 


15 


g 


fTT«ri 


rTRfft 

10  :  \ 


«  ^rer  ^  wr^nor*  ^WT:  n 


15 


MANAVA  DHARMAgASTRA.  II.  59 


II 

it 


10  T?^  f?rft  HfW  ^rr  JT^%  ^rr  *wrfN?t  119011 


ft^Trft^t 

"9MH 


60  MANAVA  DHARMAQASTRA.  H. 

fv  lltftH 


c|l|4<«HW43<!J  ^ 


10  ^RR  xii«nK  ^  *i«HK 


swr:  Frrr:  fli      u^mn:  \\$<3\\ 


15  ^M<<=lt    ^Mii*n  5^    US  til 

ITRTT  ^rshlHF?fT  ^Rt  wf^  W*rfff  I 

°R  oil 


TT^I 

20 


FT 


MANAVA  DHARMAQASTRA.  II.  III.  61 


f^ift 


f^ir* 


10 


W  ^IT 


rft 


is 

sft  f^wt    i^i  ftm  ^rfir  ^H:  u 


j^^rr  ^fir  ft^srr^  gr^R  ^ft?j^  TTR.  H 


20 

*  ftrwi  ^rfrr  woz*  \ 


62  MANAVA  DHARMAgASTRA.  in.  IV. 

err  a  s  n  ii^wr0  911 


10 


15 


20 


*]f  WTWHTRrt  II  ^  II 
TT  UrftrT 


fi^St  HT^t  ^R^f  ^jWiPctmn  n  6  n 


IIMOII 


MANAMA  DHARMAQASTRA.  IV.  V.  63 


:  IIMQII 


10  ^      3 


n 

IT^T  ^        5rni  IR8o|| 


20  V*faj  ff 

n^ft^^  TraTTfirrsi^nnt.  i 

M  II 


64  MANAVA  DHARMAQASTRA.  V.  VI. 


rTT«frjf?t 


ni  *n,<uir^j|rr 

15 


>a         'v» 


HFT 


:  II  MM  II 


5  Hr*ilfa  *|%l^lrHrql  P^  "^TFT  H 


?  ^  n   a 

20 


MANAVA  DHARMAgASTRA.  VI.  XL  XU.  65 

'MT 


ff  ^TT 


t 


11  8  H 

I 

HMD 


ii  ff  ii 


20  "2TRT  «TRT     W  ^RH  3TRR  "^  ^rr^n^  II  bll 

:  I 
I  fit  if 


66  MANAVA  DHARMAgASTRA.  XII. 


10 


20 


:  \\ 
:  ITRT  *?  ifHt 


rffltfa  H  TJ5WI 


f^f^vr  Trf?r:  u  80  11 


3  fas^r  jTinii<*t  jrf?r:  11 


MANAYA  DHARMAQASTRA.  XH.  67 


nfir:  n 

r 
JTfrT: 


nfif  :  n  88  n 


JTfw: 

^rtff  ?TT:  i 

10  JS          ^^ft  nf?f:  II  8    II 


:  n  ^9  n 


r 

H^nifiir  "^  %TT^  n^nrr  ^ifw*^  Jrfif  •  n 

15 


:  II  MO  II 


^  <u  in 
20  ^<!ii^u^WM  "^  M^I       w^s;f?f  n  MM  n 


68  MANAVA  DHARMAgASTRA.  XII. 

n     11 


i  f«ifq*4*i<jniM  H  *!<?q«n!  n 


10    in 

?rr: 


c> 


T  ^  II  ^f  II 

vrfwt  ^RT:  i 


15  vrfwt 


XXIX.  XXX. 


:  u 


)  ^^:  farRTsJT  R  ^fem  U 


VEDA. 


XXXI.  RIGVEDA  I.  1. 


IRII 


Rt  H=iHirt: 


ii  M  ii 


:  n    11 


70  VEDA. 

XXXII.  RTGVEDA  I.  32 

i  3  ^HSifii!  u  "sff  ^  ^rrft 


IT  "^^IT  ^^HrHdMr*!  II  ^  II 
fulfll!]  Freret  ^5|  ^q  rffT^  I 

:  IRII 


11  3  n 

J  iftfT 


10 


"^TRT 


15 

-^_^5  -—  -  - 

I  b  II 


20  c^^J  f;lf  ftf 


VEDA.  71 


HI^TR 


5 


wr 


XXXIII.  RIGVEDA  I.  50 
10  ^  RT  5TT  rf 

II  <*  II 


ft  TOT%  ^fff 


srntarr   r^Rt  ^n  11511 


ii  8  ii 


II  M  II 

20 


72  VEDA. 


Mr 

5      iPqi        -qiU  II  bll 


r:  ii  en 


XXXIV.  RIGVEDA  I.  97. 


ii  ^  ii 


ii  9  ii 


f? 

^ 
20  fi^rt 


n  mi 


VEDA.  73 


XXXV.  RIGVEDA  I.  165, 
:  *W)dbi:  *nTRIT 


HSU 

wrftr 


^r  *T5fiTt    liinL     ^R  HfT  TR^TT  fhjTTO  II  ^  II 

iii  f%\  ?r  ^sn  i 
fft^t  ^  ^r"^  H?II 


10  ^rrftr  ^  ^rrf^:  ^t  ^ffw:  ^*t  ^rfw  wjat  ^ 
irfrt  ^ 


f?  ^     ^t  imn 
FTT  "^ 


u  $  11 

rfft 


t  II  b  II 


74  VEDA. 

5?  irnrt 


nfit 


U  ^TrR  ^ 


^JTT 

10 


II  SM  II 


XXXVI.  RIGVEDA  HI.  62. 


15 


4: 


VEDA.  75 

XXXVII.  RIGVEDA  IV.  42. 
f  flrTT  TT 


sfirf  *rsn?T  ^T!!^      TT  Wrfa     t^TO^t  ^§:  n  ^  „ 

THRTT  vR^ra1  1 

:  II  ^  II 


5 


10  <iy|w^ll  *i^<mi«       rr  irfT:  II  M  II 

rTT 


rTf  rTT  IT 


15  irfn 


XXXVIII.  RIGVEDA  IV.  52. 


n  ^  n 

HTrTT 

— 

:  IRH 


76  VEDA. 

r  fftr^  ii  ?  ii 

i^T 


II  8  II 

ufir 


\\§\\ 


^rf  w^rtftr 


n  s  n 


XXXIX.  RIGVEDA  V.  24. 

10  :  n  ^  n 

:  n  *  u 

11 9 N 
:  n n 


XL.  RIGVEDA  V.  40. 


«i*irHT 

15 


7R  ^tlH^  ^3TT  |^t  f^WT  ft? 

TT^T  ti\9  n 


YEDA.  77 


XLI.  RIGVEDA  VII.  55. 


ft 


«  triLiiJl'MTWr: 


ft?    ^i?  a  ^  ii 


^  ft  J 


10  JTCJ  HTrTT  B^  ft»TT 

:  ii  M  ii 


rT^T  II 


XLII.  RIGVEDA  VH.  56. 


78  VEDA. 

irftr  ^  ^  ^TS?  f^  firet  5rfM*i  ii  *  ii 


20 


f^ilT 


:  PSRT  ^R 


t  ftro  ^R 


XLHT.  RIGYEDA  VH.  86. 

10  vhr  rtei  ^rfrr     ft  f^r 


IT  HI«MM  "ri  flTTT 

rir*i<l 


15  WW'  y<lli|  ?  H      «T         fT        II  3  II 


sr 


:  *n  gtr 


VEDA.  79 

w*(Vrtl  II If II 


XLIV.  RIGYEDA  YIT.  88. 

iret  nfft  ^TR 

11  s  n 


sft  ITT  ^^it 


10  ^?T  *l     ^iU^f  ^TT     U 

f 


n8H 


_  HTT'fi?  ^  ^T^IT  ^^j:  ^Rf  ^^^t  JTT 


15  ^prf  ^RT    "sp^  ^JTIT^:  fl^^K  1PTOT  '          II  M  II 


f^I  "5RT  f^IT 


^TrT 


80  VEDA. 

XLV.  RTGVEDA  VII.  89. 


5  ^:  ^W       hTrTT  ITrfW 


XLVI.  RIGVEDA  VIII.  14. 


n  ^  ii 

Mr) 


15 


u  8  n 


ff 


15 


20 


VEDA.  81 


f^rar 


t  if?  ?f 

n  Q  n 

10 


H  W  II 


ftit 


6 


82  VEDA. 

XL  VII.  RIGVEDA  VHI.  85. 


i  W 


irfn 

rTT 


XLVIII.  RIGVEDA  VITI.  91. 


10 


15 


:  H  ^^  H 


>H  nbn 


VEDA.  83 

XLIX.  RIGVEDA  X.  9. 


TJSI'R 


:  IRII 
Ji*4m 


L.  RIGVEDA  X.  U. 
t^  TRrff 


II  ^  II 


JTT^ 

R:  i^T  ftnri:  ift^RT  ^f^Ri:  tiwr^  ^r?T  ^n:  IRII 

_        Cv  _  _v3_  _  _      _     _  vj* 

irff 

<[5fWl 


15  ^vfa    H  ftr  ^f     WTHt  S-OT   w  ftmu 


6* 


84  VEDA. 

<M*Hfod  ^imi  3SRTJH  ^  vff  ii 


LI.  RIGVEDA  X.  16. 


:  II  <*  II 


i*i«  i   ^n    «n^rrTT  u  ^  11 

Tr*1irHI  ^Tt  ^  *T*Si  TjftRt*  "^  ^WTI 

:  II 


10  ^r^t  m^r^r^n  it  rhi^r  rt  W  ^tf^^RH  it  w  ^rPI: 


:  u  M  a 


15      ri^g^i          Ww  jsi<u  ^ 


u  $  u 

ITT 


II  til 
20  ^OTTCTrraJ  n  ff?  TJffftr  ?t 


VEDA.  85 


f 


^T 


II  °iO  II 

ftr: 


in8n 


LIT.  RIGVEDA  X.  17. 


15 


:  11911 


20 


^  *rtr: 


86  VEDA. 

HMII 


15 


ftn??R 


LHL  RIGYEDA  X.  18. 
T5^  "^^  ^T  ^Trf^t 

ri 


f^r 


cl  II  b  II 
30 


^PTTO     iT    ?BT    ^T        W:  HW   ^TRT:  II?!! 

10 


:  3^-41  <ft^5  ^VHT  TT!K^  n  8  ii 


II  M  II 


VEDA.  87 

r^fi-T?  ^RT  5^HT  f^rr  ^T 


TJTTJ 


f? 


W  IJ?TOT 

t  PMriil 


C\ 

10 


LIV.  RIGVEDA  X.  33. 


THTR 


^  fwt 
ii  M  n 


H 


88  VEDA. 

Uti  II  til 
^rt 


fir  %w  n  e  11 


LV.  RIGVEDA  X.  40.  10. 


LYI.  RIGVEDA  X.  52. 


ftnr  ^ft  ^^fhrrNpsr  "^rr  Tr^fTt  ITT 


10 


15 


TTT 


VEDA.  89 

LYII.  RIGVEDA  X.  53. 
WnT  ri*«N*lul  H 


_  N» 


LVIII.  RIGVEDA  X.  85.  ae,  24-se,  32-33,  27,  43-47. 


I?  fT 

v3  _  _  _  _ 

sfisrt 


10  ijji^  T:        ^T  ^FH^?T  IRM  II 

T  t^T  H  «lffTT 


15 

*WF*ITOI  ^T^T^W  f^r  ^trfR  n  99  n 
ftni 


:  inrt 


90  VEDA. 


4  fr 


11     11 


VTrfT 


LIX.  RIGVEDA  X.  137. 

10 


:  11  <\  \\ 
^rrw  ^ 


15 


4  ff 


TO  ^      n?    11   11 


«ni          T  ^rn      *FMM*HMT  ^r(  II  M  U 

20 


VEDA.  91 


<JlMnj  HM 
T  fsiifT 


i^T  WWt 


10 


LX.  RIGVEDA  X.  154. 


If^Rf 


ratfTnt  ii  8  H 
11  M  11 


LXI.  RIGVEDA  X.  155. 


16  ^EchffiT  ^^:  ^  ^RT  W  ^Hlfif  IIMH 


LXn.  MAITRAYANI  SANH1TA  U.  13.  23 


92  VEDA. 


10 


tnrr 


Cs 


11311 


^ter  irf^r:  ^N  ^ft: 


n  s  11 


LXin.  MAITRAYANI  SANHITA  1.  5.  12. 

i  ?r    rr  ^«n  inWinR  i  rtr 


15  iJ^M^rrH  |  d  c(l  ^PRflffff  I 


rhr:  ^^R^H^RI  i  ?rrf: 


LX1V.  MAITRAYANI  SANHITA  I.  10.  13. 

m:  i 


BRAHMANA.  93 


I  W  MilMM^IUrt 


rtff  ftr 

f  71  I  3f  IJ^T  ^flF4^  iftFWT 


LXV.  MA1TRAYANI  SANHITA  II.  1.  12. 


I  if"  "4l 


r^ 

^m^T  ^IM^Iri  I 

10  3         i 


ff  ^ 

I 


LXYI.  TAITTIRIYA  SANHITA  II.  6.  6. 

f  ^ 


Ft 

i  H  fn^iNH  i  Ft  si?: 
i  ?r 


FT  nHiH  ^f?f  i  n^u^rw  finrr  fti^r  wfiTfT  i  ^r- 

f?  I  rfF^f^H  I  H^sM  R  ^TF  "^^f  1^  Ft 


94  BRAHMANA. 


10 


:iTftfv 


LXVH.  AITAREYA  BRAHMANA  III.  20. 


i  w^fir  i  rt    f^^Ti  ^H^I    i 

rTT 


^rff 


LXVHI.  AITAREYA  BRAHMANA  III.  21. 


S^fflfrf  I  «K^n^%xr  ^m^trt  I  rTWt 


LXIX.  QATAPATHA  BRAHMANA  II.  2.  2. 


BRAHMANA.  95 

t  ivr 


rT 


LXX.  QATAPATHA  BRAHMANA  II.  2.  2. 
«IT 


Cs  C\ 


nen 

"^T  ^ 


IROII 


LXXI.  QATAPATHA  BRAHMANA  X.  4.  3 
15 


3: 

"TO 


:  f^wtfir  i  *rf  l^Ttfif  a  s  » 


ff  T»^T^T*15)  <l  -=1  WRTtJt  S^rf  T^fh  I 


96  BRAHMANA, 


IR  II 

^f5§  ^t  S^^^KHMI^I^M!  s*t 

II     II  7T 


I  H 
rii*inn*iM(VX  II  8  II  W     TvqfM    r^fWt  I 


c> 


10    r**  I  ?f?T  ^      Hc||*riHHM(\fl  II  Mil  TT 


T  II  9 II 

Ml 

15  ^fi?  ^  ^far  ^  uiHifn  ' 


I  ^  ?  rPR      TT  ^i?  ^V:  I  rT^t 


^T'JfTT  ^TF^*  II  b  II  *f  *j 


T 


20  ^rr  ^n?n  nfci'iin^^  ^t  TT^T  *rprf  nf^nftfff  i  ^  ft 


^fff  I 


BRAHMANA. 

f  ^  HT  f^rar 


moil 


LXXII.  QATAPATHA  BRAHMANA  XII.  7.  3. 


*) 


fen 


10  ^i  ftrt^fJr  i 


i 

"fe^T 


fw  ftR 


Cs 


LXXIII.  NIRUKTA  II.  16. 
15        ^  Id  ««T1M  1*1  M  N^J^lV^THl  Mirqt?q  I  «KHU*I 


:  i 

7 


98  SUTRA. 

*'  I 


»  i  H  <f 


LXXIV.  AgVALAYANA'S  GRIHYASUTRA  I.  5,  7,  8. 


Trffffis'ri«i  i 

10 


Hl«l«(rfl(d 


g*lrft 


II  Mil 

rrNt  ^rT  IT- 


n  «  i  ** 


:  i«  i 


15 


C\ 


20 


T? 


SUTRA.  99 


*TT  r*  5RT 


"feRT 


MdHi<<ii)  Sffcrfrre  ^rRrrf:  II 


^TrTT  ^Tff^T      ^TT 

10 


ifirt  R^rrrf  RTTTW:  ^=11^1  n 


Wffft  *  RftlTfTrT:  I  w  \ 


Rt  f^ft? 


7* 


100  SUTRA. 


:  11 


irfT  IT 
sip 


inr     rrr  1^1  11^9  n 


THTRT 


lH  ^ 

131  ifN 


rf*  U^Tt  IR^TT 


20 


^fif  ^T: 


FTTrTT 


SUTRA.  101 


4HJftiT  H«l  lib  II 


LXXY.  AgVALAYANA'S  GRIHYASUTRA  IV.  1—6. 

Tftt  ^Mrt^rH  i^l  l^iHH<iRin  1*11 


HI  ^t*fn«*TOT 

l*m*rTl 


c 


10   ?T        H°l 


»  HI 


f  f^ftj  ^f^^FT^TFTT  "^T 

«rr 


i  ^  i 


w  \**\ 

HI 


1  TTTK  Hi 

^l^chl^^PTi  1^1  ^H^Jl  S*iirqi 

20 


102  SUTRA. 

^fa  ft  ^ 

l  fn^nfn  I  ^  I 


is 


20 


10     rr       rnr^T    ^iwit  1^1  IR  n 


SUTRA.  103 

*TT  f^f 


5  fij  *HJ|fU*uft  ^f^T^  cJl^l^  M  l^fri  1^1  II  9  II 


10  131 

:  1^1  «4'iH«i>n 


IMI  rf  ^TRT^TT^R^  Wf  Sf? 


col«n^nVf?T  f  f^^R^  I  ^  I 


15  ^llH+ll^    HH   ^l^|cfc||*|    ^ft  M  I  ^  1 


fliHI1*!' 


20 


104  SUTRA. 


10 


15 


:  IM 


n  M  a 


20      ^TT         :  sh«Ml^r  IT     Wf         c^H  1^1  r   *^- 

rr  f^: 


1  H 


15 


20 


SUTRA.  105 


t^rf 


v3 

•V  «^ 

10 


^ff          ^VrTT 


106  SUTRA. 


GEBRUDER  UNGER,  BERLIN,  SW- 


PART  E. 
SANSKRIT-ENGLISH  VOOABULAET. 


[.For  Explanations  and  Abbreviations,  see  pages  289-294.] 


[111] 


[agni 


1  a,  pron.  root,  see  idam  and  502. 

2  a ,  negative  prefix,  see  an. 

anga,  m.  (that  which  one  gets,  i.e.)  one's 
portion ;  and  so,  generalized,  portion,  part. 
[Vlag,  'get.'] 

angii,  m.  juicy  internodium  or  shoot  of  the 
Soma-plant ;  and  so,  shooting  ray  (of 
light). 

ahQumant,  a.  rich  in  beams,  radiant ;  as 
m.  the  sun,  16*.  [angii,  1235b.] 

a  n  s  a ,  m.  shoulder,  [perhaps,  '  the  strong ' 
(part),  Vam,  1197a:  cf.  3>/j.-os,  Lat.  um-erus, 
Goth,  amsa,  'shoulder.'] 

a-kasmat,  adv.  without  any  "wherefore  "; 
without  apparent  cause ;  unexpectedly  ; 
accidentally. 

akasmad-agantu,  m.  an  accidental  ar- 
rival, a  chance  comer. 

a-kara,  m.  the  sound  or  letter  a.  [Whit- 
ney, 18.] 

a-karana,  n.  lack  of  cause;  -am,  adv. 
causelessly. 

a-kirti,/.  non-fame,  disgrace. 

akirti-kara,  a.  causing  disgrace,  dis- 
graceful. 

a-krta,  a.  not  done;  uncooked. 

aktii,  m.  —I.  ointment;  —2.  light,  beam 
of  light;  -3.  night,  [for  2,  cf.  cutris, 
'  beam.'] 

a  -  k  r  i  y  a  m  a  n  a ,  a.  not  being  accomplished. 
[Vlkr,  'do,'  770c.] 

a-krura,  a.  not  harsh. 

1  aksa,  n.  for  aksan  at  end  ofcpds  [1315a]. 

2  aksa,    m.    a   die   for  playing,     [named, 
perhaps,    from    its    'eyes'    (1  aksa)    or 
'  spots.'] 

aksa,  m.  axle.  [cf.  &£tav,  Lat.  axis,  AS. 
eax,  Eng.  axe  (i.e.  'axle'),  and  axle.'] 


a-ksata,  a.  unhurt,  uninjured;  unbroken-, 

as  m.  pi.   unbroken  or  unhusked   grains, 

esp.  of  barley, 
aksata-kesara,  a.  having  an  uninjured 

mane, 
aksata-deha,   a.   having   an   unhurt  or 

perfect  body, 
aksan  [431],   n.  eye.      [cf.  uir-unr-a,  'have 

seen,'  dty,  '  eye ' ;  otrcre,  *bic-je,  '  eyes ' ;  Lat. 

oc-ulus,  'eye';    the   kinship    of  AS.   edge, 

Eng.  eye,  remains  to  be  proved :  cf.  Viks.] 
aksa-priya,  a.  beloved  of  the  dice,  i.e. 

lucky  at  gaming. 
a-ksama,  a.  not  equal  to  a  thing ;  unable, 

w.  inf. 

a-ksaya,  a.  imperishable. 
aksayatva,n.  imperishability,  [aksaya.] 
a-ksara,    a.  imperishable;    as   n.   word; 

syllable;  the  sacred   syllable,   om,   GO14; 

sound,  letter,  61 4. 
aksara-nyasa,   m.  the  commitment  to 

letters,  the  writing. 
a-ksara,  a.  not  pungent. 
aksaralavana,  n.  that  which  is  not  pun- 
gent and  not  salt,     [alavana :  1253b.] 
aksaralavanagin,  a.  eating  that  which 

is  not  pungent  and  not  salt,  abstaining 

from  seasoned  and  salted  food,     [agin.] 
aksi  [431],  n.  eye;  see  aksan. 
aksauhini,/  a  complete  army. 
aksauhinl-pati,  m.  master  of  an  army; 

general. 

a-khila,  a.  without  a  gap,  entire ;  all. 
a  -  g  a  d  a ,  a.  not  having  disease,  well,  healthy, 

whole  ;  wholesome ;  as  m.  medicine. 
a  gar  a,  m.  n.  house, 
agni,  m.  fire;  esp.  a  sacred  fire;  the  god 

of  fire,  Agni,  mediator  between  men  and 


agnikunda] 


[112] 


gods,  messenger  who  carries  the  sacrifice 
to  them,  protector  from  the  terrors  and 
spirits  of  darkness,  and  keeper  of  house 
and  hearth,  [perhaps,  '  the  quickly  mov- 
ing or  agile  one,'  V  aj,  1158 :  cf .  Lat.  ignis, 
'  fire/  agilis,  '  agile ';  akin,  poss.,  is  aty\ri, 
'  flashing  light.'] 

agni-kunda,  n.  round  hole  hi  the  ground 
for  the  sacred  fire. 

agni-vela,^  fire-hour,  time  for  kindling 
the  sacred  fire ;  afternoon. 

agni-hotra,  n.  fire-sacrifice  (a  burnt- 
offering  of  fresh  milk). 

agnihotra-havani,  /.  fire-sacrifice 
ladle. 

agny-adh6ya,  n.  placing  or  setting  up 
of  the  sacred  fire,  [acct,  1272.] 

agr a,  n.  —  1.  front ;  agre,  in  front,  before, 
in  presence  of,  w.  gen.;  —  2.  beginning; 
agre,  in  the  beginning,  in  the  first  place, 
first;  —3.  tip,  end.  [perhaps,  'that 
which  goes  before,  leader,'  V  aj :  cf .  &yu, 
'lead,'  ffTpar-rryos,  'army-leader.'] 

agratas,  adv.  in  front  [1098c3];  before 
(one's  self) ;  w.  kr,  place  in  front,  cause 
to  lead,  [agra,  1098b.] 

agrya,  a.  foremost,  best,     [agra,  1212c.] 

agha,  a.  distressful,  harmful ;  as  n.  harm, 
trouble,  evil;  sin;  sorrow,  [like  anhii, 
'  narrow,'  and  anhas,  '  distress,'  from 
v-  angh  or  anh,  '  straiten ' :  cf .  KXOS>  '  dis- 
tress ' ;  &yx.a>,  Lat.  ango,  '  strangle ' ;  AS. 
ange,  '  anxious,'  Ger.  enge,  '  narrow,'  Angst, 
'  distress ' :  for  connection  of  mgs,  cf .  Eng. 
straiten,  '  to  narrow '  and  '  to  distress.'] 

V  agha y a  (aghayati).  harm;  plan  mis- 
chief, [agha,  1059b.] 

a-ghoracaksus,  a.  not  evil-eyed. 

d-ghnya,  m.  bull  (the  animal  that  is 
'  hard  to  overcome,'  or  more  exactly,  '  not 
to  be  slain'). 

&  g  h  n  y  a ,  f.  cow.  [formed  as  a  pendant 
to  aghnya.] 

anka,  m.  —  1.  the  bend  at  the  groin  made 
by  taking  a  sitting  position,  lap;  —  2.  the 
bend  just  above  the  hip  (where  babes,  sit- 
ting astride,  are  carried  by  Hindu  women 
—  see  aroha)  ;  —3.  hook;  —  4.  (like  Eng. 
pot-hook)  mark,  sign.  [Vane:  for  1,  cf. 
v,  'bend  in  arm  or  wall  or  shore';  for 


3,  cf .  oyxos,  Lat.  uncus,  AS.  ongel,  '  hook  ' ; 
cf.  Eng.  angle,  not  a  borrowed  word.] 

V  ankhaya    (ankhayati    [1056,     1067]). 
hook  on,  grapple,     [from   anka,   '  hook,' 
despite  the  aspiration.] 
+  pari,  clasp,  embrace. 

V  ang.     move,  in  derivs. 

a  n  g  a ,  asseverative  particle,  yad  anga,  just 
when ;  te  anga,  they  only. 

anga,  n.  limb,  member;  by  synecdoche, 
body,  person,  form.  [Vang:  for  mg,  cf. 
angiili,  angiistha.] 

a  n  g  a  n  a ,  n.  court,  [orig.,  perhaps,  '  gang- 
way,'^ang.] 

ang  ana,  f.  a  (fair)  form,  i.e.  a  woman, 
[anga.] 

angara,  m.  coal. 

angiras,7n.  — 1.  orig., probably,  messenger ; 
esp.  messenger  between  gods  and  men ;  6^ 
eminence,  Agni;  —2.  as  pi.  Angirases,  a 
name  applied  by  the  Hindus  to  a  certain  race 
among  their  forefathers  (perhaps  because 
their  intercourse  with  the  gods  was  con- 
ceived as  very  intimate),  these  forefathers 
being  regarded  as  half  divine ;  —  3.  as  s. 
the  (mythical)  ancestor  of  the  Angirases. 

angiili,  f.  finger.  [Vang,  1191:  for  mg, 
cf.  anga.] 

angustha,  m.  thumb,    [for  mg, cf.  anga.] 

V  ac  or  a  no  (acati,  aiicati ;   akna,  ancita ; 
-acya).    bend.    [cf.  anka  and  vbl  anc.] 
+  a.  bend. 

a -car  a,  a.  not  moving;  as  subst.  plant  (as 
distinguished  from  animals). 

a-cala,  a.  immovable;  as  m.  mountain. 

a-cit,  a.  not  knowing;  unwise;  foolish. 

a-citti,  f.  unwisdom;  folly. 

a-citva,  grd.  without  piling.     [Vlci.] 

a-cintya,  a.  incomprehensible. 

accha,  vbl  prefix,  to,  unto;  hither;  w.  VV 
2  nag,  ya,  vah,  vrt ;  often  accha,  248a. 

V  aj    fajati,   -te).     drive.      [orig.   'put  in 
motion ' :  cf .  Lat.  ago,  '  lead,  drive ' ;  &y<a, 
'lead':  cf.  also  agra,  ajira,  aji.] 
+  ud,  drive  out. 

a j  a ,  m.  he-goat,  [prob.  '  the  agile  one,' 
V  aj  :  cf .  af£,  '  goat.'] 

a-jara,  a.  not  aging;  ageless. 

aj aramaravat,  adv.  as  if  ageless  and 
immortal,  [ajara-amara,  1107,  1257.] 


[113] 


[atra 


a-jasra,  a.  not  dying  out;  perpetual 
(of  fire). 

aja,/.  she-goat,     [see  aja.] 

a-jata,  a.  unborn. 

ajina,  m.  goat-skin;  pelt,  [aja:  cf .  alyls, 
'  goat-skin,  Aegis,'  w.  aff ,  '  goat.'] 

ajira,  a.  agile,  swift.  [Vaj,  1188e:  cf. 
Lat.  agilis,  '  agile.'] 

V  ajiraya  (ajirayate).  be  swift;  press 
swiftly  onward,  [ajira,  1059b.] 

a-jna,  a.  not  knowing,  ignorant;  foolish; 
as  m.  fool. 

a  -  j  £L  at  a ,  a.  unknown.  [Vjna :  cf .  &-yv<aros, 
Lat.  i-gnotus,  Eng.  un-couth,  '  unknown.'] 

ajnata-kulagila,  a.  whose  family  and 
character  are  unknown. 

a-jnatva,  grd.  without  knowing. 

a-jnana,  n.  ignorance;  -at  and  -atas, 
out  of  ignorance. 

V  anc,  see  Vac. 

anc,  as  vbl  at  end  of  cpds  [see  407-9], 
turning,  directed ;  e.g.  ud-anc,  directed 
upward.  [for  ing,  cf.  Eng.  -ward  (in 
to-ward,  etc.),  which  is  akin  w.  Vvrt, 
'  turn.'] 

V  arij  or  aj  (anakti,  ankte;  anaiija,  anaje 
[788];  anjit;  akta;  aktva;  -anjya,  -ajya). 
—  1.  smear;  anoint;  —  2.  adorn,   [cf.  aktu: 
cf .  Lat.  ungo,  '  anoint.'] 
+  a ,  anoint. 

+  v  i ,  —  1.  anoint ;  —  2.  adorn ;  and  so,  bring 
to  notice ;  vyakta :  adorned,  fair ;  mani- 
fest ;  —  caws,  make  clear  or  manifest. 
+  s  a  m ,  —  1.  anoint;  —  2.  adorn;  —  3.  unite 
by  anointing,  89 19 ;  —  4.  generalized,  unite 
with,  take  to  one's  self  (e.g.  food),  88 10. 

an  j  all,  m.  the  two  hollowed  and  open 
hands  placed  side  by  side ;  the  hands  so 
placed  and  raised  to  the  forehead,  i.e.  a 
gesture  of  reverent  salutation;  a  double 
handful  (as  measure). 

aiijas,  adv.  quickly,  suddenly,  [prob.  adv. 
ace.  or  instr.  of  an  obsolete  subst.  anjas, 
'  a  slippery  way  or  a  gliding  motion,'  V  anj .] 

V  at  (atati,  -te ;  atisyati;  atita ;  atitva). 
wander  about,  [cf.  Vat.] 

at  an  I,  f.  the  notched  end  of  a  bow. 

a  t  a  v  I ,  /  forest,  [perhaps, ' roaming-place,' 
Vat.] 

anda,  n.  egg. 


anda-ja,  a.  egg-born;  as  m.  bird. 
V  at  (atati, -te;  atita).    wander  about,  [cf. 
Vat.] 

a-tandrita,  a.  unwearied. 

atas,  adv.  —  1.  (as  abl.  ofpron.  root  a  [1098], 
and  synonymous  w.  asmat)  from  it;  .so  22  9, 
sc.  pankat ;  ato  '  nya,  other  than  it,  68 12 ; 
-2.  from  this  (place),  83 15;  -3.  from  this 
(time),  9621;  cf.  iirdhvam;  then,  40 16 ;  -4. 
from  this  (cause),  3510;  therefore,  27  3,  etc.; 
w.  correl.  yatas,  36 8 ;  hence ;  and  so,  39 4, 
42  21;  so  then,  73 12.  [pron.  root  a,  502.] 

dti,  adv.  across,  beyond,  past,  over,  as  vbl 
prefix;  in  cpds,  to  excess,  excessive,  see 
1289b ;  as  prep,  beyond,  over.  [cf .  K-n, 
'  further,  besides ' ;  Lat.  et,  '  besides,  and.'] 

atikrama,  m.  act  of  overstepping  or  over- 
coming. [Vkram  +  ati.] 

atithi,  m.  guest,     ['wanderer,'  Vat.] 

ati-durvrtta,  a.  excessively  wicked. 

ati-dura,  a.  very  far  or  distant;  as  n. 
great  distance. 

ati-bhara,  m.  excessive  burden. 

ati-laulya,  n.  excessive  greediness. 

ati-vrsti,yi  excessive  rain. 

a-tisthant,  a.  not  standing;  restless. 
[Vstha.] 

ati-samcaya,m.  excessive  accumulation. 

ati-samnidhana,  n.  excessive  nearness. 

atlndriya,  a.  transcending  the  senses ;  as 
n.  soul,  spirit,  [ati  +  indriya,  1310a.] 

ativa,  adv.  exceedingly;  very,  [ati  +  iva.] 

a-tyajya,  a.  not  to  be  abandoned. 

aty-ugra,  a.  extraordinary.  ['exces- 
sively strong.'] 

atyugra-punyapapa,  a.  extraordinar- 
ily good  and  bad ;  as  n.  pi.  extraordinarily 
good  and  bad  deeds. 

atra  (atra,  248a),  adv.  —1.  (asloc.ofpron. 
root  a  [10994],  and  synonymous  w.  asmin) 
substantively :  in  it,  97 10;  in  this  case,  315; 
in  that  case,  18 n;  on  this  point,  29 2; 
adjectiv ely :  w.  antare:  in  this  interim, 
meantime,  24 19,  45 2,  50 22,  55 4;  on  this 
occasion,  at  this  juncture,  19 n ;  atra 
sarasi,  in  this  pool ;  —  2.  in  this  or  that 
(place);  here,  25 16;  there,  33 5,  89*;  in 
that  world  (opp.  to  'in  this  world'), 
87  !'7'9;  -3.  in  that  (time),  then,  56™. 
[pron.  root  a,  502.] 


atri] 


[114] 


Atri,  m.  Atri,  name  of  a  famous  Rishi. 

atha  (atha,  248a),  adv.  expresses  a  sequence, 
temporal  or  resultant :  then ;  so ;  so  then ; 
accordingly;  thereupon;  —1.  temporal: 
e.g.  ati  drava,  atha  •  •  upehi,  run  past,  and 
then  go  unto  •  •,  83 18 ;  in  apodosis  after 
yada,  84 5'6-7,  96 22;  —2.  resultant:  e.g.  ma- 
rudbhih  sakhyam  te  astu,  atha  jayasi, 
make  friends  with  the  Maruts,  and  then 
(if  thou  dost)  thou  shalt  conquer,  82 2  N.  ; 

—  3.  very  frequent  as  a  simple  continuative  : 
now;  so;  then;  usually  at  beginning  of  sen- 
tence (e.g.  20 1)  or  cloka  (e.g.  26);  sometimes 
within  the  cloka  (e.g.  314);    exceptionally  at 
the  end,  13 9;  at  beginning  of  section  or  book, 
now,   98 16;   here  beginneth  (cf.  Hi),  I1; 
sometimes  much  attenuated  in  meaning ;  often 
almost  equivalent  to  a  capital  letter,  to  mark 
the  beginning  of  a  new  clause,  e.g.  94 18;   con- 
necting parts  of  sentence,  4  n ;  —  4.  pleonas- 
tically  w.  tatas,  13  9 ;  mere  verse-filler,  10 19 ; 

—  5.  atho,  i.e.  atha  u,  and  also,  90 16;  —6. 
serving  as  a  point   d'appui  for  an  enclitic, 
which  may  thus  precede  its  word :  e.g.  devo, 
'  tha  va  yaksas,  a  god  or  a  Yaksha,  instead 
of  devo,  yakso  va,  8 18 ;  so  2 12 ;  in  this  use, 
va  :  atha  va  :  :  que  :  atque ;   cf.  27  21 ;  cf. 
va;  —  7.  atha  va,  or  rather,  26 7N.    [pron. 
root   a,   1101,   502;  later  form   of   adha 
(which  is  more  common  in  the  Veda)  :  cf. 
Lat.  at,  '  then,  further,  but.'] 

V  ad  (atti;  atsyati;  attum).  eat;  consume, 
[cf .  £8eo,  Lat.  edo,  AS.  etan,  Eng.  eat :  cf . 
anna.] 

ad,  vbl.  eating,  consuming,  in  cpds. 

a  d  a ,  a.  eating,  in  cpds.     [vf  ad.] 

a-danstrin,  a.  without  tusks  or  large 
teeth. 

a-datta,  a.  not  given. 

a-dantajata,  a.  not  having  teethed, 
['not  having  grown  teeth,'  for  a-jata- 
danta.] 

adds  [501],  pron.  yon,  yonder,  that,  that 
there,  in  opposition  to  the  one  here  or  just 
mentioned.-  e.g.  asau,  22 7,  that  one  (the 
traveller — last  mentioned  at  2019) ;  so  31 10 ; 
asav  amutra,  ayam  asmin,  that  one  in 
that  world,  this  one  in  this,  103 7 ;  that  one 
(correl.  ya),  76,  37  n;  as  designation  of  per- 
sons not  to  be  named,  so-and-so,  N.  or  M. ; 


asav  aliam.  I  am  so-and-so,  61 14;  60 21; 
103 5;  follows  at  a  distance  the  word  to 
which  it  refers,  thus  emphasizing  it,  23 1. 
[see  501  and  503.] 

aditi,  a.  without  bond  or  limit;  infinite;  as 
f.  infinity,  the  endless  heaven,  79 19 ;  infin- 
ity, personified  as  a  goddess,  Aditi,  75 8. 
[apparently  a  -f  *diti,  acct,  1304a 2 :  diti, 
'bond,'  would  be  a  reg.  deriv.  of  \/3da, 
'bind,'  but  does  not  occur  as  such, 
although  there  is  a  word  diti,  q.v.,  of 
quite  different  rug  and  origin.] 

a -din  a,  a.  not  depressed. 

adinatman,  a.  with  cheerful  spirit,  un- 
daunted, [atman.] 

a-durmangala,/.  -I,  a.  bringing  no  bad 
luck.  [for  declension,  cf.  sumangala, 
-gali,  and  355b.] 

a-dfsta,  a.  unseen,  unnoticed.     [Vdrg.] 

adrsta-kama,  m.  love  for  one  not  yet 
seen. 

a-deva,  m.  non-god,  who  is  no  god.  [1288a4.] 

adbhis,  see  393. 

adbhuta,  a.  wonderful;  as  n.  wonder, 
[despite  anatidbhuta,  prob.  from  at(i)- 
bhuta,  '  transcending  what  has  existed/ 
1310a :  cf.  ambara.] 

adbhuta-rupa,  a.  having  wonderful 
beauty. 

adya,  adv.  to-day;  adya  ni§i,  in  this  night 
(just  past),  61 8;  now;  adya  yavat,  until 
now ;  adya^arabhya,  from  now  on.  [per- 
haps from  *a-dyavi,  '  on  this  day,'  1122f, 
see  dyu :  cf .  Lat.  ho-die,  '  to-day.'] 

a-dravya,  n.  non-thing,  unworthy  object. 

adri,  m.  rock;  stone;  esp.  Soma-stone  (for 
bruising  the  Soma) ;  missile  stone. 

adrivant,  a.  having  or  armed  with  the 
hurling-stone. 

adha  (adha,  248a),  Vedic  adv.  expressing  a 
sequence :  then,  so,  79 8 ;  so  then,  89 18 ; 
adha  yad,  just  then  when,  76 14;  (then, 
i.e.  besides,  i.e.)  and,  77 18,  786.  [11048: 
cf.  atha.] 

a-dhanya,  a.  not  rich;  poor. 

adhama  [525],  a.  lowest;  worst,  [cf.  adhas 
and  474 :  cf .  Lat.  infimus,  '  lowest.'] 

adhara  [525],  a.  lower,  [cf.  adhas  and 
474:  cf.  Lat.  inferus,  'lower';  Eng.  under.'] 

a-dharma,  m.  unrighteousness. 


[115] 


[anamayitnu 


adhah-gayin,  a.  lying  low,  i.e.  sleeping 
on  the  ground. 

ad  has,  adv.  below;  down. 

adhastat,  adv.  below;  as  prep.,  iv.  gen. 
[1130],  under,  [adhas,  HOOb.j 

ad  hi,  adv.  over,  besides,  in  addition,  96 16; 
as  prep,  above,  over,  on;  w.  instr.  (of  snii 
only),  away  over,  79 u;  w.  abl.  from,  out 
of,  103*;  w.  loc.:  over,  90 7;  on,  7013,92n. 

adhika,  a.  (like  Eng.  over  in  adj.  uses)  ad- 
ditional ;  surpassing  the  usual  measure, 
superior,  extraordinary;  as  n.  surplus, 
[adhi,  1222a.] 

adhika-rupavant,  a.  surpassingly  or 
most  beautiful. 

adhikanuraga,  m.  superior  affection  or 
most  affection,  [anuraga.] 

adhikara,  m.  authority;  office;  duties  of 
office.  [\f  1  kr  +  adhi,  '  put  over  or  in 
office.'] 

adhij  ya,  a.  having  the  bow-string  up  or  on, 
i.e.  strung.  [2jya,  1305.] 

adhi -pa,  m.  lord;  ruler,  ['over-keeper,' 
1289a :  cf.  354.] 

adhi-pati,  m.  over-lord;  sovereign. 
[1289a.] 

adhi-pa  [352],  m.  lord,  ['over-keeper,' 
1289a.] 

adhisthana,  n.  standing-place;  (of  the 
soul)  a  dwelling-place  or  manifestation. 
[\lstha  +  adhi.] 

adhuna,  adv.  now. 

adho-nivita,  a.  having  the  sacred  cord 
(worn)  low.  [adhas.] 

adhyayana,  n.  reading;  study,  esp.  of  the 
Veda.  [Vi  +  adhi,  1150.  la.] 

adhyaya,  m.  reading;  study,  esp.  of  the 
Veda;  (like  Eng.  lesson),  lectio,  chapter, 
66 16,  58 15,  etc.  [\|  i  +  adhi,  1 148.  2.] 

adhvara,  m.  religious  or  liturgical  ser- 
vice ;  sacrifice,  esp.  Soma-sacrifice. 

V  adhvarya  (adhvaryati).  perform  sac- 
rifice, [adhvara,  1059d.] 

adhvaryii,  m.  priest,  who  did  the  actual 
work  of  the  sacrifice,  and  appears  in  the 
oldest  period  as  companion  of  the  hotr  — 
see  rtvij.  [V adhvarya,  1178h.] 

an,  before  consonants  a,  negative  prefix. 
[1121a;  acct,  1288a,  1304a:  cf.  w-,  a-, 
Lat.  in-,  Eng.  un-.] 


V  an  (aniti  [631];  ana;  anisus ;  anisyati ; 
anita;  anitum;  -anya).     breathe,  blow; 
live,     [cf .  anila,  &ve/*os,  Lat.  anima,  '  cur- 
rent of  air ' ;  Goth,  an-an,  '  breathe.'] 
+  p  r  a ,  breathe. 

ana,  pron.  stem,  see  iclam. 

an-agha,  a.  faultless. 

an  a  (I  v  ah  [404],  m.  bull,  ['cart-drawing/ 
anas  +  vah.] 

an-adhigata,  a.  un-studied. 

an-anusthana,  n.  non-observance,  neg- 
lect. 

an-antara,  —  1.  a.  having  no  interval; 
immediately  adjoining;  -am,  ado.  imme- 
diately afterwards,  afterwards ;  thereupon ; 
—  2.  as  n.  non-interval,  in  sam-. 

an-amiva,  a.  without  sickness  or  trouble, 
well ;  as  n.  weal,  [amiva,  1304a.] 

an-arghya,  a.  not  to  be  priced,  priceless. 

anarghyatva,  n.  pricelessness.    [1239.] 

an-artha,  m.  non-advantage;  disadvan- 
tage. 

anala,  m.  fire. 

an-avadya,  a.  not  un-praiseworthy ; 
blameless,  faultless. 

anavadyanga,_/.  -I,  a.  having  a  faultless 
body,  [anga.] 

an-aveksa,  a.  without  any  looking 
around ;  -am,  adv.  without  looking  around, 
[aveksa.] 

an-aveksamana,  a.  not  looking  around. 
[V  Iks  +  ava.] 

an-agru,a.  without  tears,    [agru,  1304a.] 

a-nasta,  a.  not  lost.    [\/lnag.] 

anasta-pagu,  a.  who  loses  nothing  from 
his  herd.  [prop.  '  having  a  not  lost  herd.'] 

anas,  n.  cart  for  heavy  burden,  [cf.  Lat. 
onus,  'burden.'] 

an-agata,  a.  not  arrived;  not  (yet)  come, 
impending,  future,  [\lgarn.  +  a.] 

anagatavant,  a.  having  to  do  with  the 
future.  [1233.] 

anagata-vidhatr,  m.  arranger  for  the 
future ;  Forethought,  name  of  a  fish. 

aii-agas,  a.  without  sin.     [acct,  1304a2]. 

an-adhrsyd,  a.  un-approachable.  [acct, 
1285.] 

an-amayA,  a.  without  disease,  healthy; 
as  n.  health. 

an-amayitnii,  a.  not  sickening;  healing. 


anayudha] 


[116] 


an-ayudha,  a.  weaponless;   defenceless. 

[ayudha,  1304a.] 
an-aruhya,  yrd.      without    going    into 

( danger) .    [V  ruh  +  a.] 
anil  a,  m.  wind.     [Van,  1189.] 
a-nivigamana,  a.   not  going    to    rest. 

[acct,  1283.] 
a-nivegana,  a.  having  no  resting-place, 

unsettled,    [nivegana,  1304a.] 
an-ista,  a.  undesired;  disagreeable;  un- 

approved,  unlawful.    [V 1  is.] 
anista-cintana,  n.  the  thinking  about 

something  unlawful. 

an-istva,<7rJ.  without  sacrificing.  [Vyaj.] 
anika,  n.     —  1.  face;  —2. Jig.  appearance; 

—  3.  of  a  hatchet  (face,  i.e.),  sharp  edge; 

—4.  front,  and  so,  by  synecdoche,   troop. 

[so  Lat.  acies  has  mgs  3  and  4.] 
a-nitijna,  a.  not  knowing  discreet  con- 
duct, 
anu,  prep,   after,   along,    toward;    w.   ace. 

along  or  over ;  after,  i.e.  according  to. 
anugati,/.  a  going  after.    [V gam  +  anu.] 
an  u  car  a,  a.  going  after;  as  m.  attendant; 

companion.    [\l  car  +  anu.] 
anu- jivin,  a.  living  upon,  dependent;  as 

m.  a  dependent.    [V jiv  +  anu.] 
anu-tta,  ppl.  see  VI  da  +  anu. 
a-nutta,     a.     un-moved,    i.e.    invincible. 

[Vnud.] 
anuttama,  a.  most  highest;   best,  most 

excellent;    supreme.      [lit.    'most    best,' 

formal  superl.  to  anuttara,  which  is  itself 

logically  a  superl.] 
an-uttara,  a.  not  having  a  superior,  i.e. 

best,    [for  mg,  cf.  nihgreyasa.] 
an-udita,  a.  not  arisen.    [Vi  +  ud.] 
an-udyoga,  m.  non-exertion, 
anunaya,  m.  conciliation.    [Vni  +  anu.] 
an-upakarin,  a.  not  doing  or  unable  to 

do  a  friendly  service. 

anu-purva,  a.  following  the  one  preced- 
ing, one  after  another ;  -am,  adv.  in  regular 

order.    [1310a.] 
anumati,/.  approbation;  favor  (of  gods 

to  the  pious) ;  personified,  Grace.    [Vman 

+  anu.] 
anumana,  n.  the  forming  of  a  conception. 

[V 1  ma  +  anu,  '  conceive.'] 
anur a ga,  m.  affection.    [Vraj+anu.] 


anurodha,  m.  regard.    [V 1  rudh  +  anu.] 

anurodhin,  a.  having  (some)  regard  for. 
[V 1  rudh  +  anu.] 

an-ulbana,  a.  not  lumpy;  smooth  or  per- 
fect (of  a  weft).  [1288a4.] 

anuvrtti,  f.  sequence,  and  so,  continu- 
ance. [V  vrt  +  anu.] 

anu-vrata,  a.  acting  according  to  the 
will  or  command  (of  another),  obedient; 
devoted  to,  w.  ace.  [272],  6 16, 100  4.  [1310a : 
cf.  apavrata.] 

anugaya,  m.  repentance,  [perhaps  'that 
which  lies  down  after  one  or  follows  one 
to  his  bed':  Vgi  +anu.] 

anusthana,  n.  devotion  to,  observance. 
[V  stha  +  anu.] 

anustheya,  yrdv.  to  be  accomplished, 
[see  Vstha  +  anu,  and  963a.] 

anusarana,  n.  a  going  after,  a  searching. 
[V  sr  +  anu.] 

anustarana,  a.  strewing  over,  covering 
over;  —  f.  anustaranl  (sc.  go),  a  cow, 
slaughtered  at  the  funeral  ceremony,  and 
the  pieces  of  which  are  used  for  covering 
over  the  corpse,  limb  by  limb.  [V  str  + 
anu.] 

a  n  u  can  a,  see  807  and  784. 

an-rta,  a.  untrue;  anrta,  n.  untruth; 
wrong,  [rta,  1288a.] 

an-eka,  a.  not  one,  i.e.  more  than  one; 
many. 

anekadha,  adv.  many  times.    [1104.] 

anekagas,  adv.  in  large  numbers.   [1106.] 

a-nedya,  a.  not  to  be  blamed;  blame- 
less, [acct,  1285a.] 

an-enas,  a.  free  from  guilt.  [enas, 
1304a.] 

an-omkrta,  a.  not  having  om uttered,  i.e. 
unaccompanied  by  om.  [see  omkrta.] 

ant  a,  m.  —1.  vicinity,  proximity;  —2. 
border;  limit;  end.  [see  anti:  cf.  Eng. 
end.~\ 

antah-pura,  n.  inner  stronghold  or 
citadel;  inner  apartment  of  the  royal 
citadel,  gynaeceum,  harem,  221.  [antar, 
1289a.] 

dntaka,  m.  ender  (death).  [anta, 
1222a.] 

anta-kara,  a.  end-making;  as  m.  de- 
stroyer. 


[117] 


[anvita 


.4  u  tarn  a,  a.  nearest,  very  near;  as  m.  in- 
timate, companion,  [see  anta,  mg  1,  and 
474  :  cf .  Lat.  intumus,  '  inmost.'] 

antar,  adv.  inward,  inwardly,  within; 
prep.,  w.  loc. :  between,  among,  within ; 
along  with,  78 12;  cf.  Mi,  gam,  dha.  [cf. 
Lat.  inter,  'between.'] 

1  antara,  a.  very  near,  only  in  V.  and  B. 
[see  anta,  mg  1,  and  474.] 

2  antara,  a.  inner;  as  n.  —  1.  the  interior, 
middle ;  jala^antare,  in  the  middle  of  the 
water  =  in  the  water,  50 7 ;  vana^antara- 
samcarin,  wandering  in  the  forest,  49 13; 

—  2.  interval  —  see  atra;  —3.  distance  be- 
tween  two   things;    the    difference,  29 7; 

—  4.  difference,  at  end  of  cpds  [1302c5]: 
•  •  -antara,  that   which   has  a  difference 
of  •  -,  i.e.  another  •  -,  33 l,  38 12-23,  43 6;  -5. 
occasion,    juncture,    19 u.       [antar:    cf. 
fVTfpa,  '  inwards,  guts.'] 

antar-atman,  m.  the  in(-dwelling)  soul; 
heart.  [1289.] 

antari-ksa,  n.  the  atmosphere,  see  92 9  N. 
['  lying  or  situate  in  the  middle '  between 
heaven  and  earth  :  antar  +  ksa  :  for  mg, 
cf.  rb  fj.effrjyv,  as  used  of  the  aerial  space 
traversed  by  Iris.] 

antariksa-ga,  a.  moving  in  the  air ;  as 
m.  bird,  [for  mg,  cf.  khaga.] 

antariksa-loka,  m.  atmosphere-world 
[1280b] ;  the  atmosphere,  regarded  as  a 
separate  world. 

antar-gata,  a.  gone  within,  i.e.  being 
within ;  hidden. 

antardhana,  n.  abiding;  disappearance; 
w.  i,  disappear.  [V 1  dha  +  antar,  q.v.] 

a  n  t  a  r  - 1  a  j  j  a ,  /.  inward  shame.    [1289. ] 

antar-vedi,  a.  situate  within  the  sacri- 
ficial bed ;  -di,  adv.  within  the  sacrificial 
spot.  [1310a.] 

anti,  adv.  opposite,  in  front,  before;  near. 
[see  anta  :  cf .  avrl,  '  opposite,'  &vra,  '  face 
to  face';  Lat.  ante,  'before';  antlcus, 
'former,  ancient';  AS.  and-swaru,  Eng. 
an-swer.] 

1  antika,  n.  neighborhood   or  presence; 
used  like  samipa,  q.v.     [anti.] 

2  antika,  for  anta  at  end  of  cpds,  1222, 
1307 ;  grahana^antika,  having  acquisition 
as  its  conclusion. 


antima,  a.  last.  [anti,  474:  for  mg 
('  endmost "? ),  cf.  anta  2,  and  antya.] 

ante-vasfn,  m.  pupil,  [lit.  'abiding  in 
the  vicinity,'  1250c.] 

antya,  a.  being  at  the  end,  last;  lowest; 
of  lowest  caste,  [anta.] 

antya-jati,  a.  having  lowest  birth. 

antyajatita,yi  condition  of  having  low- 
est birth.  [1237.] 

antya-stri,  f.  woman  of  lowest  caste. 

a iid. ha,  a.  blind;  blinding  (of  darkness). 

and  has,  n.  darkness,     [cf.  andha.] 

anna,  n.  food ;  esp.  rice,  usually  boiled,  the 
chief  food  of  the  Hindus;  grain.  [Vad, 
1177a:  cf.  eJSap,  Lat.  esca,  *ed-ca,  'food'; 
ador,  '  spelt ' ;  AS.  dta,  Eng.  oat.~\ 

anna-pragana,  n.  rice-feeding,  the  first 
feeding  of  an  infant  with  rice. 

anna-rasa,  n.  food  and  drink.    [1253b.] 

annavant,  a.  provided  with  food, 
[anna.] 

any  a  [523],  pron.  a.  another,  other,  else; 
anyac  ca,  and  another  thing,  i.e.  again, 
see  ca  3 ;  other  than,  different  from,  w.  abl., 
34,  24 19,  68 12,  104 u;  otiose,  212;  yad  an- 
yat  kim  cana,  whatever  else,  916;  anya 
or  eka  •  •  anya,  the  one  •  •  the  other,  90 13, 
29 8.  [cf.  evioi,  'some';  Goth.  an-\>ar, 
'other,'  Eng.  other, .] 

anyatama,  a.  one  of  several,  some  one. 
[anya,  525 3.] 

any  at  as,  adv.  from  another  direction 
[1098b],  otherwise;  elsewhere  [1098c3], 
to  another  place,  [anya.] 

any  at  ha,  adv.  otherwise,  18 9;  w.  bhu, 
become  otherwise,  suffer  change,  17 5; 
otherwise  than  ,it  really  is,  falsely,  35 20; 
otherwise  (i.e.  if  not),  48 8.  [anya.] 

anya-hrada,  m.  another  pool. 

anye-dyus,  adv.  on  the  next  day. 
['altero  die':  1250c.] 

anyonya,  pron.  a.  one  the  other,  for 
any  6  'nya  [175a],  the  first  part  being  a 
crystallized  nom.  s.  m.  [1314c] ;  w.  value  of 
gen.,  anyonyam  prati  hrcchaya  =  anyas- 
ya^anyam  prati  h.,  love  of  one  towards 
the  other,  2 19.  [see  paraspara.] 

an  vane  [409c],  a.  directed  after,  following 
after,  being  behind,  [ami  +  anc.] 

anvita,  see  Vi  +  anu. 


ap] 


[118] 


ap  [393],  f.  plurale  tantum.    water;  waters. 

[unrelated  to   Lat.  aqua,  'water/   Goth. 

ahva,  '  stream.'] 
a  p  a ,  prep,  away,  forth,  off ;   opp.  of  lipa, 

see  VV  i,  kr.      [cf .  air6,  Lat.  a&,  '  from ' ; 

Eng.  off",  of.] 

apakara,  m.  injury.     [Vlkr  +  apa.] 
apakarin,  a.  injuring,     [do.] 
apacara,  m.  going  off;  absence.      [Vcar 

+  apa.] 
d-patighni,    a.  f.   not  husband-slaying. 

[402 :  acct,  1288a.] 
apatya,   n.   offspring;   child;    young   (of 

animals),     [apa, 'off,' 1245b.] 
a -pad    [391],    a.    footless.       [cf.   &iro5-es, 

'halt':  1304a.] 
a  p  a  b  h  r  a  s  t  a ,  «.  fallen  off ;  deviating ( from 

good  grammar) ;  provincial.     [Vbhrang  + 

apa.] 
ap  a  ra  [525],  pron.  a.  hinder,  opp.  o/purva  ; 

following   a    former  one    (purva),   86 13; 

later ;  westerly,  opp.  to  purva  —  cf.  pranc ; 

a  following  one,  i.e.  an  other ;  aparaih  ca, 

and  another  thing,  and  further,  see  ca  3 ; 

—  apari     [cf.    355b],    f.    pi.    the    future 

(days),  the  future,   [lit.  'remoter,'  fr.  apa, 

474.] 
a-paranmukha,  a.  not  having  an  averted 

face,  i.e.  not  turning  the  back,  519. 
a-parajita,  a.  unconquered;  w.  dig,  the 

northeast  quarter,  99 23  N.    [Vji.] 
aparadha,  m.  sin.     [s  radh     apa.] 
a-parijata,  a.  not  completely  grown  (of 

an  embryo),  i.e.  prematurely  born,  still- 
born,   [see  pari-jata  and  ref.] 
a-pariniya,    grd.   without    any   leading 

around.     [VnL] 
a-parimita,    a.   unmeasured,    unlimited. 

[v/lma.] 
apa-vrata,     a.    disobedient;     stubborn. 

['away  from  command,'  1310a:  cf.  dnu- 

vrata.] 
apas,  see  ap. 
a  p  a  s ,  n.  work,   [perhaps  from  V  *ap, '  reach, 

take  hold  of  —  see   Vap:   cf.  Lat.  opus, 

'  work.'] 
a  pay  a,  m.  a  going  away;  what  takes  one 

from    the    mark   (cf.    upaya)  ;    danger  ; 

disadvantage  ;    diminution.        [Vi  +  apa, 

1148.  la  :  for  mg,  cf.  Eng.  untoward.] 


a -par  a,  a.  boundless,  [para:  acct,  1304a.] 
dpi,  indecl.  unto,  close  upon  or  on;  —1. 
prep,  to,  w.  Vgam;  —  2.  adv.  (thereto,  be- 
sides, i.e.)  further,  also;  connecting  clauses 
(6323)  or  words  (6511) ;  connecting  sentences, 
api  ca,  and  besides,  29 9,  see  ca  3  ;  •  •  api 

•  •  api,   both  •  •  and,   54 23 ;  •  %  •  •  ca  api, 
and,  512,  26  5;  •  •  ca,  •  •  capi,  both  •  •  and 
also,  12 1  ;••,'•  caiva,  •  •  capi,  65 15 ;  •  •  capi, 

•  •  ca,  321,  16";  •  •  capi,  •  •  ca,  •  •  ca,  166, 
6010;  na  •  •,  na_api  •  %  neither  •  •,  nor  •  •, 
99;  na  •  •,  na  capi,  22  v- ;  na  •  •,  na  •  •,  •  •  api 
ca,  neither  •  •,  nor  •  •,  nor  also  •  •,  212;  •  •, 

•  •  va,  •  •  va^api,  either  •  •,  or  •  •,  or  even  •  •, 
62 2 ;   —  3.  also,  too,  immediately  following 
the  emphasized  word,  612,  II3,  21 18,  24 21; 
mam  api,  me  too,  41 20;  —  4.  even,  imme- 
diately following  the  emphasized  word,  and 
often  marking  a  circumstance  under  which  a 
thing  is  true  where  this  is  not  to  be  expected  : 
e.g.  2 13, 28 7- 18,  33 19;  tatha^api,  so  even,  i.e. 
nevertheless,  21 u;  concessively,  although, 
29  \  21",  61 1'6;  w.  na,  not  even,  19 15;  w. 
indefinites,  kada  cid  api  na,  not  ever  at 
all,  31 w,  32s;  -5.  but,  immediately  follow- 
ing a  new  subject,  after  change  of  subject, 
615,   28 21,    32 22,   41  ».»•»;   -6.   at   least, 
28 9'U;  —7.  converts  an  interr.  into  an  indef. 
[507];    so  ka,   17 n,    etc.;   katham,   51  *. 
[cf .  M,  '  on,  upon ' ;  perhaps  Lat.  op-,  ob-, 
'unto,  on.'] 

a-pidayant,  a.  non-oppressing.     [Vpid.] 

a-purv4,  a.  having  no  predecessor;  un- 
precedented ;  incomparable.  [purva  : 
acct,  1304a.] 

apeksa,/  regard;  expectation.  [Viks + 
apa.] 

a-praja,  a.  having  no  offspring,  childless, 
[praja,  367b.] 

a-prajnata,  a.  undistinguished  or  not 
clearly  to  be  known.  [Vjna.] 

a-pratarkya,  a.  un-imaginable. 

a-pratima,  a.  without  match  or  equal; 
unequalled,  [pratima,  367b.] 

a -prat  it  a,  a.  not  gone  against;  not  with- 
stood; invincible.  [Vi  +  prati.] 

a-pratta,  a.  not  given  (in  marriage). 
[Vlda  +  pra,  1087e.] 

a-prayucchant,  a.  not  heedless;  watch- 
ful. [V2  yu  +  pra,  q.v.] 


[119] 


[amimarisya 


a-priya,  a.  not  dear;  disliked;  disagree- 
able. 

apsaras,yi  one  of  a  class  of  semi-divine 
beings,  wires  of  the  Gandharvas ;  an  Ap- 
saras,  6712N.  [1151.  2d.] 

a-buddhimant,  a.  unwise;  foolish. 

abda,  m.  lit.  water-giving;  (then,  perhaps, 
rainy  season,  and  so)  year,  [ap  +  da,  but 
w.  irreg.  acct,  1269 :  for  rag,  see  varsa.] 

a-bhaksya,  a.  not  to  be  eaten;  as  n. 
that  which  ought  not  to  be  eaten. 

a-bhaya,  a.  dangerless ;  as  n.  safety; 
feeling  of  safety;  superl.  greatest  safety. 
[bhaya:  acct,  1304a2.] 

a-bhava,  m.  non-existence;  absence;  lack. 

a-bhavin,  a.  not  about  to  be,  not  destined 
to  be. 

abhi,  adv.  to,  unto;  against;  frequent  as 
vbl  prefix ;  as  prep,  unto,  w.  ace.  [cf .  a/*4>/, 
'  around ' ;  Lat.  ambi-,  amb-,  '  on  both  sides, 
around ' ;  AS.  ymbe,  Ger.  um,  '  around ' ; 
for  mg,  cf.  abhitas.] 

abhijna,  a.  knowing,  acquainted  with. 
[Vjfia  +  abhi,  333.] 

abhitas,  adv.  on  both  sides;  on  all  sides, 
101 10 ;  around ;  near,  [abhi.] 

abhidroha,  m.  offense.     [Vdruh  +  abhi.] 

abhidha,/.  name ;  cf.  akhya.  [V 1  dha  + 
abhi,  q.v.] 

abhidhana,  n.  name;  designation,    [do.] 

abhidhyana,  n.  the  thinking  upon. 
[Vdhya  +  abhi.] 

abhinivega,  m.  inclination  towards. 
[Vvig  +  abhi-ni.] 

abhibhasin,  a.  addressing.  [\fbhas  + 
abhi,  11833.] 

abhibhuti,/.  superiority;  as  a.  [1157.2], 
superior.  [V  bhu  +  abhi.] 

abhibhuty-ojas,  a.  having  superior 
might. 

abhimati,/!  hostile  plot;  concrete,  plot- 
ter, foe.  [Vman  +  abhi,  1157.  Id  :  a 
irreg.'] 

abhi-mukha,  a.  having  the  face  towards ; 
facing ;  turned  towards.  [1305.] 

abhivada,  m.  salutation;  at  60 22,  signifi- 
cation. [Vvad  +  abhi.] 

abhivadana,  n.  salutation,     [do.] 

abhivadin,  a.  signifying,    [do.] 

abhivadya,  grdv.  to  be  saluted,    [do.] 


abhi-giras,  a.  having  the  head  towards, 

w.  ace.    [1305.] 

a-bhita,   a.   fearless;    -vat   [1107],  fear- 
lessly, 
abhipsu,  a.  desirous  of  obtaining,  w.  ace. 

[s/ap  +  abhi,  1178f,  1038.] 
abhy-adhika,  a.  additional;  more, 
abhy-antara,  a.  situated  in  the  inside 

[1310a];  as  n.  interior ;  interval, 
abhy-atma,    a.    directed    towards   one's 

self   [1310a]  ;     -am,    adv.    towards    one's 

self  [ISlOd]. 

abhyasa,  m.  study.     [V 2 as  +  abhi,  q.v.] 
abhra,  n.  rain-cloud,    [cf.  o/j.Bpos,  'rain'; 

Lat.  imber,  '  rain ' :  cf .  ambhas  and  ambu, 

'  water.'] 

abhravakagika,  a.  (having,  i.e.)  afford- 
ing an  opportunity  for  the  rain,  exposing 

one's  self  to  the  rain,     [abhra  +  avakaga, 

1307.] 
V  am  (amiti  [634] ;  ame;  amayati).     press 

on  violently;  harm;  cans.  [1041 2],  harm; 

be  sick.    [cf.  ansa.] 

a  ma,  pron.  this;  he.     [503*:  cf.  ama.l 
a-mantii,  a.  without  intention,     [mantu: 

1304a.] 
a-mara,  a.  deathless;  immortal;  as  m.  an 

immortal,  a  god;  -vat  [1107],  adv.  like  a 

god.    [mara:  1304a!!  end.] 
amarottama,  a.  chief  of  gods.  [uttama.J 
amaropama,   a.   like   a   god.       [upama, 

367b.] 

a-martya,  a.  immortal, 
a-marsa,  m.  non-endurance;  impatience; 

anger. 

a-mahatman,  a.  not  high-minded, 
a  ma,  adv.  at  home,  chez  soi;  ama  kr,  keep 

by  one.    [ama,  1112a  and  e.] 
amatya,   m.  inmate  of   the  same   house, 

relative,    [ama,  1245b.] 
a-maya,,/!  no  guile;  sincerity, 
ama-vasa,  m.  a  dwelling  (of  the  moon) 

at  home  (i.e.  with  the  sun). 
amavasya,  a.  of  amavasa ;  f.  -a,  w.  or 

without  ratri,  the  night  of  amavasa,  i.e. 

night  of  new  moon.    [1212d4.] 
a-mithuna,  a.  not  forming  pairs  (of  both 

sexes). 
a-mimansya,    a.   not    to    be    called    in 

question. 


amiva] 


[120] 


am iv, a,  n.,  but  generally  -a,  f.  plague,  dis- 
tress ;  as  m.  tormenting  spirit.  [V  am.] 

amlva-catana,  /.  -I,  a.  driving  away 
disease.  [1271.] 

amiva-han  [402],  a.  slaying  the  torment- 
ing spirits. 

a  mil,  pron.  root,  see  adas.     [5032.] 

a  m  u  t  a  s ,  adv.  from  there,  opp.  of  itas ; 
there,  [amu.] 

amiitra,  adv.  there;  in  the  other  world, 
opp.  of  iha  or  asnxin  (loke).  [amii.] 

amuya,  adv.  so.     [amii,  1112a,  e  end.] 

a-mfta,  a.  immortal;  as  subst.  an  immor- 
tal; as  n.  immortality;  the  drink  of  im- 
mortality, apfrpoffia.  ['not  dead,'  mrta, 
1284a :  cf .  &-fj.&poTos,  '  immortal.'] 

amrtatva,  n.  immortality,    [amrta.] 

ambara,  n.  garment;  sky.  [prob. 'cover- 
ing, envelope,'  Vlvr  +  anu,  for  an(u)- 
vara:  cf.  adbhuta.] 

ambu,  n.  water,    [see  abhra.] 

ambu-ja,  a.  water-born;  as  n.  lotus. 

ambhas,  n.  water,    [see  abhra.] 

ay  a,  a.  subst.  going,  a  going.  [Vi,  1148.  lab.] 

ay  ana,  n.  a  going;  place  of  going,  way; 
course;  esp.  course  (of  the  sun  from  one 
solstice  to  the  other),  i.e.  half-year.  [Vi, 
1150.  la.] 

ay  as,  n.  metal;  iron.  [cf.  Old  Lat.  ais, 
gen.  ais-is,  Lat.  aes,  '  metal,  bronze ' ;  AS. 
dr,  'bronze/  Eng.  ore;  perhaps  AS.  tsern, 
iren,  Eng.  iron,  '  f errum,  f erreus.'] 

ayasmaya,  a.  iron,     [see  maya.] 

a-yiij,  a.  not  paired;  in  uneven  numbers, 
[cf.  S-fv|,  'unyoked.'] 

a-yuj  a,  a.  not  paired,  uneven,  [cf.  &-£vyos, 
'unpaired';  also  £vya  t>  &Cvya,  the  game 
'  even  or  odd.'] 

a-yuddha,  n.  no  fight.     [1288a.] 

a-yoddhf.m. non-fighter, coward.  [1288a4.] 

ara,  m.  spoke,     [vfr,  caus.  'fit  in.'] 

arana,  a.  distant,  strange. 

a  r  a  n  i ,  f.  piece  of  wood  for  kindling  fire 
by  attrition. 

aranya,  n.  wilderness,  forest,  ['strange 
land,'  fr.  arana.] 

aranya-rajya,  n.  forest-sovereignty. 

aranya-vasin,  a.  dwelling  in  the  forest. 

aranyani,  /  wilderness,  [aranya,  cf. 
1223b.] 


a -rap  as,  a.  without  infirmity;  whole, 
[rapaa,  1304a.] 

aram,  adv.  so  as  to  fit  or  suit,  ready,  at 
hand,  enough;  w.  kr,  make  ready,  serve, 
79 2;  w.  gam,  attend  upon.  [adv.  ace.  of 
ara,  Vr,  lllld:  cf.  alam.j 

a-rati,  f.  non-favor;  malignity;  personi- 
fied, pi.,  malign  hags,  [acct,  1288a.] 

arf  [343d],  a.  —1.  eager,  esp.  in  one's  re- 
lations to  the  gods,  and  so,  pious;  —2. 
greedy;  —3.  hostile;  as  m.  enemy.  [\/r, 
'  go  for  ' :  cf .  arya.] 

a-riata,  a.  unharmed.    [Vris:  acct,  1284.] 

aristatati,  f.  unharmedness,  health, 
[ariata,  1238.] 

aruna,  a.  ruddy;  as  m.  Aruna,  name  of  a 
teacher,  95  u.  [cf.  aruaa.] 

a-rundhatf,/  Arundhati,  name  of  the 
faint  star  Alkor  in  Ursa  Major,  conceived 
as  consort  of  the  Seven  Rishis.  [  V  rudh, 
691 :  acct,  1283a.] 

aruaa,/.  arual,  a.  ruddy,  [see  362b2:  cf. 
aruna.] 

are,  word  of  address.  Ah!  [voc.  of  ari, 
1135c :  cf.  re.] 

a-roga,  a.  not  having  disease,  diseaseless. 

arka,  m.  the  sun.     [<Jrc,  21(3.1.] 

argha,  m.  worth,  price.     [\/arh.] 

arghya,  a.  of  price  or  that  may  be  priced, 
[argha,  1212.] 

\1  arc,  see  Vrc. 

arcis,  n.  flame.     [Vrc,  1153.] 

V  arj  ,  see  V2rj. 

arjana,  n.  acquisition.     [V2rj, 'get.'] 

arjuna,  a.  silver-white.     [V3rj,  q.v.] 

art  ha,  m.  —1.  aim,  object,  purpose,  er- 
rand, sake;  artham  and  arthe  [1302c4], 
for  the  sake  of,  on  account  of,  for,  esp. 
frequent  at  end  of  cpds ;  —2.  (object,  i.e.) 
thing,  matter,  affair,  cause,  business ;  —  3. 
(object,  i.e.)  advantage,  profit  (w.  instr.), 
wealth,  property;  —4.  aim,  intent,  mean- 
ing, 59 15.  ['that  which  one  goes  for,'  Vr, 
1163.] 

artha-tattva,  n.  true  state  of  the  mat- 
ter or  case. 

\f  art  hay  a  (arthayate,  -ti).     seek  for  an 
object,     [artha,  1067.] 
a  bhi,  ask,  entreat. 
+  p  r  a ,  desire,  sue  for. 


[121] 


[avasana 


artha  rj  ana,  n.  acquisition  of  an  object, 
[arjana.] 

art hin,  a.  having  an  object,  desiring, 
seeking;  (begging,  i.e.)  needy,  [artha.] 

arthya,  a.  wealthy,    [artha.] 

ardha,  a.  half;  as  m.  the  half. 

ardharca,  m.  half  -stanza,    [ardha  +  rca.] 

ardhika,  a.  amounting  to  half,    [ardha.] 

arpana,  n.  the  sending,  consignment,  en- 
trusting, [caus.  of  Vr.] 

arbuda,  n.  a  hundred  millions. 

arbuda-gikhara,  m.  Million-peaks, 
name  of  a  mountain. 

arya,  a.  faithful;  attached,  kindly,  79 3. 
['  going  eagerly  to,'  Vr  :  cf.  arya.] 

arya  man  [426a],  m.  bosom-friend,  esp.  a 
bridegroom's  friend,  irapavvfj.<t>ios ;  Arya- 
man,  name  of  an  Aditya  (invoked  at  the 
wedding,  and  often  with  play  upon  the 
appellative  mg  of  the  word),  [arya.] 

arvak-kalika,  a.  belonging  to  hither 
or  nearer  time,  posterior ;  -ta,  f.  posteri- 
ority, [arvanc  (1249a)  +  kala,  1222c2.] 

arvanc  [409a],  a.  directed  hitherwards; 
w.  kr,  bring  hither ;  w.  nud,  thrust  hither, 
i.e.  downwards. 

V  arh  (arhati,  -te;  arhayati).  deserve; 
have  a  right  to ;  w.  inf.,  be  able ;  w.  inf., 
as  a  weak  imperative,  7 17 ;  caus.  give  a 
right  to,  present  with. 

arha,  a.  deserving;  worthy;  fit.    [Varh.] 

a-laksana,  a.  without  any  characteristic 
mark ;  without  special  mark,  i.e.  plain, 
unornamented.  [laksana.] 

a-laksita,  a.  unnoticed.     [Vlaksaya.] 

a-labhamana,  a.  not  catching. 

a  1  a  m ,  adv.  enough ;  sometimes  equiv,  to  an 
adj.,  adequate,  fitting,  ready;  —  w.  instr. 
enough  with,  have  done  with ;  —  w.  Rr, 
make  ready,  adorn ;  sv-alamkrta,  well 
adorned;  sam-alamkrta,  well  (samz'ntens., 
1077b)  adorned,  [later  form  of  aram.] 

a-lavana,  a.  not  salt. 

a-lasa,  a.  not  lively;  without  energy; 
slothful;  tired. 

a-lobha,  m.  non-greed;  absence  of  cu- 
pidity. 

alpa,  a.  small. 

alpa-dhi,  a.  small-minded,  of  small  in- 
telligence. 


alpagas,  adv.  to  a  small  degree,     [alpa.] 

V  av  (avati ;  ava;  avit;  avisyati;  uta; 
-avya).  —1.  set  a-going;  —  2.  further, 
favor,  wish  well ;  —  3.  refresh ;  —  4.  have 
pleasure  in  (ace.),  [cf.  Lat.  avere,  'have 
pleasure  in,'  ave,  '  hail.'] 
+  p  r  a ,  show  forth  favor ;  then,  be  atten- 
tive or  heedful  (as,  conversely,  in  Eng.  at- 
tention Aas  come  to  mean  '  act  of  kindness 
or  courtesy'). 

ava,  vU prefix,     down;  off. 

avaka,  f.  grassy  swamp-plant,  Blyxa 
octandra  Richard. 

avakaga,  m.  —  1.  open  place;  —  2.  (place, 
and  so)  opportunity.  [Vka§  t-  ava.] 

avajna,  f.  contempt.  [Vjfia  I- ava  :  for 
mg,  cf .  avamana.] 

avatar  a,  m.  descent,  esp.  of  supernatural 
beings  to  the  earth  ;  an  epiphany ;  in- 
carnation, Anglo-Indian  avatar.  [Vtr  + 
ava.] 

avatta,  see  1087e. 

avadana,  n.  cutting  off.     [V2da  +  ava.] 

a-vadya,  a.  un-praiseworthy ;  as  n.  imper- 
fection. [1285.] 

V  avadhiraya  (avadhlrayati).  despise; 
reject. 

a-vadhya,  a.  not  to  be  harmed,  inviola- 
ble, [vadhya,  1285.] 

avadhya-bhava,  m.  inviolability,  35 21. 

avanata-kaya,  a.  with  bent  down  body, 
34 17.  [Vnam.] 

avamana,  m.  contempt;  self-contempt, 
50  u.  [Vman  +  ava  :  for  mg,  cf.  avajna.] 

avalambitavya,  grdv.  to  be  held  on  to. 
[V  lamb  +  ava.] 

a-vaga,  a.  not  willing  or  submissive;  un- 
controlled, [vaga:  acct,  1288a4.] 

avagyam,  adv.  necessarily,  surely,  [fr. 
an  unused  adj.  a-va§ya,  'unyielding.'] 

avas,  n.  furtherance ;  grace.     [\/av.] 

avas,  adv.  downwards;  w.  abl.  [1128],  down 
from.  [cf.  ava.] 

a  v  a  s  a ,  n.  refreshment,  nourishment.  [V  av, 
mg3.] 

avasara,  m.  occasion.  [Vsr  +  ava:  for 
mg,  cf.  Lat.  casus,  '  occasion,'  w.  cadcre, 
'  fall,'  and  Ger.  Fall,  '  case,  instance,'  w. 
fallen,  'fall.'] 

avasana,  n.  place  of  rest.     [^Jsa  +  ava.] 


avastha] 


[122] 


avastha,  f.  state,  condition.  [V stha  - 
ava  t  for  mg,  cf.  Lat.  status  w.  stare.'] 

a-vahant,  a.  not  flowing,  standing. 
[V  vah,  mg  4.] 

a-vacya,  a.  not  to  be  spoken  to. 

4 vane  [409a],  a.  directed  downwards;  ace. 
s.  n.  avak,  adv.  downwards,  in  depth. 

avi,  m.  sheep;  as  f.  ewe.  [cf.  6is,  *uFis, 
Lat.  ovis,  '  sheep ' ;  Eng.  ewe.'} 

a-vicchindant,  a.  not  severing.  [Vchid.] 

a-vicchinna,  a.  not  severed,  continuous, 
[do.] 

a-vijnaya,gfrc?.  without  discerning.  [Vjna.] 

a-vijneya,  a.  unknowable,     [do.] 

a-vidasin,  a.  not  drying  up,  perennial. 
[Vdas.] 

a-vidvans,  a.  unwise;  as  TO.  fool,  [acct, 
1288a.] 

a-vidhava,  f.  not  widow,  [vidhava: 
acct,  1288a4.] 

a-vidhanatas,  adv.  not  according  to 
regulation. 

a-vipluta,  a.  not  dishonored;  unsullied. 
[Vplu  +  vi,  q.v.] 

a-viveka,  a.  without  discrimination. 

avivekata,/  lack  of  judgment.    [1237.] 

a-viganka,  a.  without  hesitation,  unhesi- 
tating, [viganka,  334 2,  1304a.] 

a-visaya,  m.  a  non-province;  something 
out  of  one's  line  or  that  one  has  no  busi- 
ness to  do ;  unlawful  thing. 

a-vrka,  a.  not  harmful;  -am,  adv.  harm- 
lessly, lovingly,  [vf ka :  acct,  1288a  *.] 

aveksa,  /.  a  looking  around.  [Viks  + 
ava,  11493.] 

a-vyakta,  a.  not  manifest;  as  TO.  The 
All-soul,  67".  [Vanj.] 

a-vyaya,  a.  imperishable;  not  subject  to 
change;  unbroken.  [1288a.] 

V  lag,  orig.  ang  (agn6ti,  agnute ;  ananca, 
anag£  [788 4]  ;  asta  ;  asti  ;  agitum). 
reach  ;  attain ;  obtain,  get.  [cf .  iroS-Tji/e/c- 
•fis,  '  reaching  to  the  feet ' ;  tfy-ryK-a,  '  car- 
ried': see  also  the  closely  related  V2nag.] 
+  upa,  attain  to. 

\f  2ag   (agnati;   aga;   agit;  agisyati;  agi- 
ta;  agitum  ;  agitva  ;  -agya).    partake  of ; 
taste ;    eat.      [a  specialization  of  V 1  ag  : 
cf.  &K-O\OS,  'bit':  for  mg,  cf.  bhaks.] 
+  pra,  partake  of;  ca«s.  feed. 


1  a-gaknuvant,  a.  not  being  able.    [Vgak.] 

a-gakya,  a.  impossible. 

a-ganka,  a.  without  hesitation,  [ganka: 
cf.  aviganka.] 

agana,  n.  food.     [V2ag.] 

a-guci,  a.  impure. 

a-gabha,  a.  disagreeable. 

a-geva,  a.  not  dear;  hostile.  [geva: 
acct,  1288a,] 

a-gesa,  a.  without  remainder,  entire;  -tas, 
adv.  entirely,  without  exception. 

a g man,  TO.  —1.  stone;  —2.  thunderbolt; 
—  3.  vault  of  heaven,  79 9.  [cf.  aK^iav, 
'  anvil,  thunderbolt ' ;  kinship  w.  Eng. 
hammer  uncertain.] 

agmanvant,  a.  stony,     [agman.] 

agru,  n.  tear. 

a  g  v  a ,  TO.  horse ;  agva,  f.  mare,  steed,  [cf . 
TTTTTOS-,  dialectic  IKKOS,  Lat.  equus,  Old  Saxon 
ehu,  AS.  eh,  eoh,  '  horse.'] 

agva-kovida,  a.  well  skilled  in  horses. 

agva-medha,  TO.  horse-sacrifice. 

agvin,  a.  horsed;  as  dual  m.  the  A9vins, 
gods  of  the  morning  light,  85 15  N.  [agva.] 

agvya,  a.  consisting  of  horses  ;  of  a  horse, 
[agva :  cf.  'hnrios,  '  of  a  horse.'] 

ast£  [4833],  num.  eight,  [cf.  OKT<!>,  Lat. 
octo,  AS.  eahta,  Eng.  eight.] 

a  s t  a md,  a.  eighth,     [asta,  487 8.] 

asta-vidha,  a.  of  eight  sorts;  eight-fold, 
[vidha,  1302c  5.] 

astanga,  n.  eight  members.  [anga, 
1312.] 

astanga-pata,  TO.  a  fall  on  eight  mem- 
bers/ i.e.  on  hands,  knees,  feet,  breast, 
and  face,  i.e.  a  most  profound  obeisance. 

asti,/^  attainment.     [Vlag.] 

V  las  (asti  [636];  asa).  -1.  be,  exist;  be 
present  or  on  hand;  take  place,  happen; 
asti,  asit,  there  is,  there  was,  very  frequent 
at  beg.  of  stories ;  —2.  be,  w.  predicate  pos- 
sessive gen.,  i.e.  belong  to;  asti  mama, 
I  have ;  observe  that  Skt.  has  no  verb  for 
'  have ' ;  —  3.  most  frequent  as  simple  copula  ; 
further,  w.  ppls:  e.g.  prapto  'si,  art  thou 
come,  didst  thou  come,  91 ;  hantavyo '  smi, 
occidendus  sum,  32;  gepano  'smi,  I  have 
sworn,  97 7 ;  redundantly  [303b  4  end] :  e.g. 
tatha^anusthite  sati,  it  being  thus  per- 
formed, 35";  so  37 13,  3916-M;  prahrstah 


[123] 


[ahata 


san,  being  pleased,  48 12 ;  —  4.  w.  advs  : 
tusnim  asit,  kept  silent;  evam  astu,  so 
be  it ;  w.  pradus,  see  s.v. ;  —  5.  become, 
96 19.  [w.  as-ti,  s-anti,  '  is,  are,'  cf .  ftr-n, 
'  is,  exists,'  fieri,  Doric  tv-ri,  *'ivTi,  '  are,' 
Lat.  es-t,  s-unt,  AS.  is,  #is-t,  s-ind,  '  is,  are,' 
Eng.  is ;  cognate  are  a-m,  ar-t,  are.] 

\1  2  as   (asyati,  -te  ;   asa  ;  asisyati ;  asta; 
asitum  ;    asitva  ;    -asya).      throw,   cast, 
shoot ;  throw  aside,     [cf .  asf,  '  the  bran- 
dished '  sword  j  Lat.  ensis,  '  sword ' ;  dlea, 
*aslea,  'die,'   like  Ger.   Wiirfel,  'die,'  fr. 
werfen,  '  throw.'] 
+  vy-ati,  throw  over,  cross. 
+  abhi,  throw  (one's  self)  upon,  direct 
(one's  attention)  to,  study,     [for  rag,  cf. 
irpoaf^eiv  without  rbv  vovv.~\ 
+  ni,  throw  down;  deposit;  commit. 
+  pari-ni,    throw   down   over,    stretch 
over. 

+  nis,  throw  out;  root  out;  destroy. 
+  vi,   —1.   cast   asunder;  cast  or  throw 
away  ;  —  2.  break  in  pieces,  70 14. 
+  s  a  m ,  cast  or  put  together. 

a-samhradayant,  a.  not  causing  to 
rattle,  [Vhrad.] 

a-satyasamdha,  a.  unfaithful,  treach- 
erous. 

a-sant,  a.  non-existing;  as  n.  non-exist- 
ence. 

a-sapinda,  a.  related  more  distantly  than 
in  the  sixth  generation,  see  sapinda. 

a-samartha,  a.  unable. 

a-sampatti,/.  non-success. 

a-sambaddha,  a.  un-connected,  in-coher- 
ent, w.  same  fig.  mg  as  in  Eng.  [s/bandh.] 

a-sambandha,  a.  not  having  relation- 
ship. 

a-sambhavya,  a.  unsupposable,  impos- 
sible. 

a -sail  a,  a.  impatient. 

asu,  m.  vital  spirit;  vigorous  life.   [VI  as.] 

a-sutfp,  a.  insatiable.     [1288a4.] 

asu-tfp,  a.  life-robbing,     [vbl  of  V2trp.] 

asu-nlti,  f.  the  leading  or  continuing  of 
life  (in  the  other  world);  spirit-life;  spirit- 
world,  [acct,  1274.] 

a-sunva,  a.  not  pressing  (Soma),  i.e. 
indifferent  to  the  gods,  godless.  [see 
1148. 3b  and  716.] 


a  sura,  —  1.  a.  spiritual  (used  of  the  gods, 
and  designating  esp.  the  difference  be- 
tween celestial  and  mundane  existence) ; 

—  2.  as  m.  a  spirit  of  life,  a  god;  asura 
adeva,  spirit  that  is  no  god,  demon,  82 6; 

—  3.   later,    demon    (456),   enemy    of   the 
gods,  an  Asura,  a  not-god  (as  if  the  word 
were   a-sura  —  whence,   by  popular   ety- 
mology, the  pendant  sura,  'god'),     [asu- 
ra,  1226  (cf.   1188f),  and  as-u  fr.  VI  as, 
1178b.] 

asurya,    a.   godlike;    as  n.  pi.    godhead. 

[asura,  1212d4.] 

V  asuya  (asuyati).     be  impatient, 
asuya,/.  impatience.     [Vasuya,  11496.] 
asrj  [432],  n.  blood,  24 22.    [cf.  Cyprian  tap, 

'  blood.'] 

a  sail,  see  501  and  adas. 
asta,  n.  home;   astam,  w.  i,  gam,  ya,  go 

home ;   esp.  of   the  sun   [see   1092b],  set. 

[prob.  V 1  as :  for  mg,  cf .  bhavana.] 
asta-mauna,  a.  having  thrown  aside  or 

abandoned  silence.     [V2as.] 
a,sii,f.  being.     [Vlas.] 
asthan  [431],  n.  bone.     [cf.    oareov,  Lat 

stem  ossi-,  *osti-,  nom.  os,  '  bone.'] 
a-sthavara,  a.  not  standing, 
asthi,  see  asthan. 

a-sprgant,  a.  not  touching.     [Vsprg.] 
as  ma  [494],  prow.  stem,     we,  us.     [cf.  rjfj.f'is, 

Lesbian  &fj.fj.es,  'we.'] 
as  mad,  as  stem  in  cpds  [494],  our;  as  pi. 

majestaticus,  my. 

asmaka,  a.  of  us;  our.     [asma,  516 4.] 
a-svapant,  a.  not  sleeping.     [Vsvap.] 
a-svastha,  a.  not  well,  ill;  not  self-con- 
tained, not  master  of  one's  self. 
a-sveda,  a.  free  from  sweat. 
V  ah    (attha,    aha,    ahathus,    -tus,    ahus 

[801a]).     say;  call;  ahus,  they  say.     [cf. 

Lat.  aio,  '  say,'  ad-ag-ium,  '  saw,  proverb,' 

nego,  '  say  no.'] 

+  pra,  declare  to  be. 

1  aha,  assev.  particle,    certainly,  of  course; 
namely,     [pron.  root  a:  cf.  11043end.] 

2  aha,  for  ahan  in  cpds.     [1209a,  1315a.] 
a-hata,  a.     —1.  not  beaten;   —2.  (since 

Hindu  washermen  wet  the  clothes  and 
pound  them  with  stones)  unwashed,  of  a 
garment,  i.e.  new.  [Vhan.] 


ahan] 


[124] 


ahan,  ahar,  ahas  [430a],  n.  day  (as  opp. 
to  night),  e.g.  92 16 ;  day. 

a  ham  [491],  pron.  I.  [cf.  ly&,  Lat.  ego, 
AS.  ic,  Eng.  /:  see  491  and  ma  etc.] 

ahar,  see  ahan. 

ahar-niga,  n.  day  and  night,  wx^rifj-fpov ; 
-am,  adv.  constantly,  [niqa :  1253b.] 

ahaly  a,  /  Ahalya,  Gautama's  wife. 

ahas,  see  ahan. 

a-hasta,  a.  handless.     [hasta,  1304a.] 

ahaha,  excl.  of  joy  or  sorrow.     [1135a.] 

a-harya,  a.  not  liable  to  be  stolen. 

aharyatva,  n.  non-liability  to  be  stolen. 
[1239.] 

a  hi,  m.  serpent;  esp.  the  dragon  of  the  sky, 
often  identified  w.  the  demon  Vritra.  [see 
under  agha :  cf .  exis>  I>at.  anguis,  '  ser- 
pent ' ;  fjxf^vs>  ^a*'  anguilla,  '  eel.'] 

a-hinsa,/.  non-injuring  (any  creature). 

ahi-gopa  [352],  a.  having  the  dragon  as 
their  keeper.  [1302  *.] 

ahivat,  adv.  as  a  dragon.     [1107.] 

ahi-hatya,  n.  the  slaying  of  the  dragon; 
the  (victorious)  fight  with  the  dragon, 
[acct,  1272a,  1213c.] 

a-hrnana,  a.  not  being  angry.     [V2hr.] 

aho,  excl.  of  astonishment,  pleasant  or  un- 
pleasant. [1135a :  euphony,  138f.] 

aho-ratra,  n.  day  and  night,  vu 
[ahas  +  ratri,  1253b :  see  ratra.] 


a,  adv.  —  1.  hither,  unto,  as  prefix  w.  verbs 
of  motion ;  —  2.  conjunctively,  thereto,  be- 
sides ;  ca  •  •  a,  both  •  •  and,  85  5 ;  —  3.  as- 
severatively,  (up  to,  i.e.)  quite,  entirely, 
73  *;  —  4.  as  prep.,  w.  abl.:  hither  from, 
all  the  way  from ;  ana*  then  [293c],  all  the 
way  to,  until,  49 13,  64",  103  M,  105  6,  106 2; 
as  far  as,  105 10.  [cf .  Lat.  a,  '  from,'  which 
is  not  akin  w.  ab,  'from.'] 

akara,  m.  —1.  accumulation,  abundance ; 
—  2.  mine.  [V3kr  +  a,  q.v.] 

V  akarnaya  (akarnayati  ;  akarnita  ; 
akarnya).  listen;  give  ear  to;  hear, 
[denom.  fr.  the  possessive  adj.  *akarna, 
'  having  the  ear  to,  i.e.  listening.'] 

akarsaka,  a.  attractive;  —  f.  -ika 
[1222d],  Pleasanton,  as  name  of  a  town. 
[Vkrs  +  a.] 


akarsikakhya,    a.    having    the    name 

akarsika.     [akhya.] 
akara,     m.    make  ;    shape  ;    appearance. 

[V  1  kr  +  a  :  cf  .  akrti.] 
akaravant,    a.    like    the    Eng.    shapely. 

[akara.] 
akaga,  m  Veda,  m.;  later,  n.  free  or  open 

space;  sky.      [prop,  'outlook,  clearness,' 

Vkag  +  a.] 
akula,  a.  —1.  bestrewn,   covered,   filled; 

—  2.  fig.  confused  ;  agitated.     [V3kr  +  a, 

q.v.] 
V  akulaya  (akulayati).     confuse;  aku- 

lita,  at  one's  wit's  end.     [akula.] 
ak  ut  a,  n.  intention.     [Vku  +  a.] 
akrti,    f.     make  ;     shape  ;     appearance. 

[V  1  kr  +  a,  1157.  Id  :  cf.  akara.] 
akhu,  m.  mold-warp  ;  mouse,    ['burrower,' 

Vkha  +  a,  1178a  end.] 
akhya,  f.  name;  at  end  ofcpds,  having  •  • 

as  name.     [Vkhya  +  a.] 
akhyana,  n.  tale.     [Vkhya  +  a,  1150.] 
agantavya,  grdv.    seeVgamTa. 
agantu,    m.   arrival;  and  so,  as  in  Eng., 

person  arriving.     [V  gam  +  a,  1161.] 
a  g  a  m  a  n  a  ,  n.  a  coming  hither  ;  w.  punar, 

a  returning.     [V  gam  +  a.] 
a  gas,    n.   sin.      [orig.,   perhaps,    'a   slip,' 

V  afij  :  cf  .  &yos,  '  guilt  '  :  different  is  ayos, 


aghrni,   a.    glowing,   beaming.      [V2ghr, 

'glow/  -fa,  1158.] 
angirasa,    a.    descended   from   Angiras. 

[angiras,  1208a.] 
acamana,  n.  the  rmsing  of   the   mouth. 

[V  cam  -f  a.] 
acamaniya,   m.  dish  for  use  in  rinsing 

the  mouth,     [acamana,  1215.] 
a  car  a,  m.  walk  and  conversation;  conduct; 

usage  ;  observance.     [V  car  +  a.] 
a  car  y  a,    m.   teacher,    esp.   of    the   Veda. 

[perhaps,  '  the  man  of  observances,'  fr. 

acara,  1212d  4.] 
ajar  as  am,   adv.  to  old  age.      [from  the 

phrase  a  jaras-am.] 
ajarasaya,  adv.  to  old  age.     [dat.  (1113) 

formed  fr.  the  preceding,  as  if  that  were 

ace.  of  ajarasa.] 
aji,  m.  race;  contest;  battle.     [Vaj,  1155. 

cf.  ay-wv,  'contest.'] 


[125] 


[Vap 


& j  n  a ,  /.  order ;  command.     [V  jna  +  a.] 
ajya,    n.    clarified   butter  (for   anointing, 

etc.);    cf.  ghrta.      [Vanj  fa,   see   100 20: 

for  mg,  cf .  Eng.  noun  smear,  '  ointment,' 

and  verb  smear.] 
ajya-gesa,    m.   n.   rest   of    the   clarified 

butter, 
ajyahuti,/.  oblation  of  clarified  butter. 

[ahuti.] 
anjana,  n.  ointment.     [Vanj  +  a:  cf.  Lat. 

unguen,  '  ointment.'] 
adhya,    a.   wealthy;    rich,      [perhaps  fr. 

arthya.] 
at,   adv.   thereupon;    ad   Id,   then   indeed. 

[lit.  'from  that,'  abl.  of  a,  1114a.] 
atithya,  n.  hospitality,     [atithi,  'guest,' 

1211.] 

a  t  m  a ,  for  atman  in  cpds,  1249a 2. 
atmaka,  for  atman  in  mg  4  at  end  of  cpds 

[1222,  1307];  e.g.  mara^atmaka,  murder- 

natured,  murderous, 
atman,  m.     —1.  breath;  —  2.  spirit;  soul 

(cf.  84 8N.),  as  principle  of  life  and  feeling; 

—  3.  self ;    very  often  so  used  as   a  simple 
reflexive  pron.   [514] ;    e.g.,   myself,   36 16  ; 
thyself,  26 15;    himself,  419;    in  genitive: 
his,  1716;  her,  46 5;  one's  own,  21 18,  58 22; 

—  4.   nature,   character,   peculiarity;   esp. 
at    end  of  cpds,    see    atmaka  ;    —  5.  the 
soul    KO.T    Qoxfy,   the    soul   of   the    uni- 
verse, 66 8.     [cf.  a.vT/j.j)v,  'breath';  ar/j.6s, 
'  vapor ' ;   AS.   wj>m,  seftm,   '  breath ' :   for 
mg,  cf.  irvtvfia  and  Lat.  anima,  'breath, 
spirit.'] 

atma-paksa,  m.  one's  own  party. 

atma-prabha,  a.  having  his  or  their 
own  splendor,  [prabha,  354.] 

atma-bhava,  m.  the  coming  into  exist- 
ence of  one's  self. 

atma-mansa,  n.  one's  own  flesh. 

atmavat,  adv.  as  one's  self,  [atma,  i.e. 
atman :  1107.] 

atma-gakti,  /.  one's  own  power. 

atma-gonita,  n.  one's  own  blood. 

atma-samdeha,  m.  danger  of  one's  self, 
personal  risk. 

atma-hita,  n.  one's  own  welfare. 

atmaupamya,  n.  likeness  to  one's  self, 
i.e.  a  putting  one's  self  in  another's  place. 
[aupamya.J 


adara,  m.  respect,  notice,  care.  [V2dr  + 
a,  'regard.'] 

a  cl  ah  an  a,  n.  burning-place,  place  of  cre- 
mation. [V  dah  +  a.] 

ad  ana,  n.  receiving.  [Vlda  +  a,  'take,' 
1150.] 

adi,  m.  —  1.  in-ception,  beginning,  60 8; 
adim  adatte,  he  makes  a  beginning;  adav 
eva,  just  before,  just  now;  —  2.  esp.  at  end 
of  adj.  cpds  [see  1302c  1] :  •  •  -adi,  having 
•  •  as  the  beginning,  i.e.  •  •  and  so  forth  ; 
or,  the  qualified  noun  being  omitted,  and 
the  adj.  cpd  being  used  as  subst.,  •  •  and 
so  forth.  [undoubtedly  f r.  V 1  da  +  a, 
'take,'  'a  taking  hold  of,  i.e.  beginning,' 
1155. 2e:  for  mg,  cf.  Lat.  in-cipere,  Ger. 
an-fangen,  '  take  hold  of,  begin.'] 

adika,  equiv.  to  adi  in  use  2.     [1222, 1307.] 

ad  it  y  a,  m.  —1.  son  of  Aditi,  name  ap- 
plied to  the  gods  of  the  heavenly  light, 
Varuna,  Mitra,  Aryaman,  etc. ;  —  2.  Adit- 
ya, name  of  the  sun-god,  son  of  Aditi ; 
the  sun.  [aditi,  1211.] 

ad  in,  a.  eating,  devouring.     [Vad,  11833.] 

adevana,  n.  gambling-place, 98 ' 3 .  [VI diy , 
'  play,'  +  a.] 

adya,  a.  first;  equiv.  to  adi  in  use  2.  [adi, 
1211.] 

adhipatya,  n.  sovereignty,  [adhipati, 
1211 2  end.] 

adhrsya,  grdv.  to  be  ventured  against; 
approachable.  [Vdhrs  + a,  963d.] 

adheya,  n.  a  placing,  esp.  of  the  sacred 
fire.  [V 1  dha  +  a,  '  put,'  1213c.] 

adhvaryava,  n.  service  of  sacrificing 
priest,  [adhvaryii,  1208c.] 

anaduha,  a.  of  a  bull,  taurine.  [anaduh, 
weak  form  of  anadvah,  404 ;  1208a.] 

anana,  n.  mouth;  face.  [prop,  'the 
breather,'  Van:  cf.  fyea-,  'face,'  in  irpoff- 
i)vi)s  and  air-rivfjs,  '  with  face  turned  to- 
wards,' '  with  face  averted ' :  for  mg,  cf . 
nay  an  a.] 

V  ap  (apn6ti;  apa  ;  apat ;  apsyati ;  apta ; 
aptnm ;  aptva ;  -apya ;  apyate  ;  ipsati 
[1030];  apayati).  reach;  win;  get; 
bring  upon  one's  self;  —apta:  —1.  having 
reached ;  extending  over ;  and  so,  ade- 
quate, suitable,  fit;  —2.  having  reached, 
i.e.  being  near  or  intimate,  and  so,  as  m., 


apana] 


[126] 


a  friend;    —  Ipsita,    whom   or  what   one 

desires    to    obtain,    sought   for,   desired. 

[prob.  for  a-ap,  108g,  see  apas:  cf.  tfirtos, 

'  approachable,    friendly  ' ;    Lat.    ap-iscor, 

'reach/  ap-ere,  'seize,  fasten';  airrta  (Va<£ 

for  air),  'fasten.'] 
•  abhi,  reach  to  a  thing,  attain;  desid. 

strive  to  win ;   cans,  cause  to  reach  the 

mark,  i.e.  carry  out  fully,  96  n. 

+  a  v  a ,  come  upon,  fall  in  with ;  obtain, 

acquire ;  take  upon  one's  self ;  incur. 

+  pra,  reach;  arrive;  come  upon;  catch; 

win,  obtain, get ;  incur;  —  prapta:  reached, 

found,  caught,  obtained ;  reached,  arrived, 

having  come ;   —  cans,  cause  to  arrive  at, 

bring  to,  53";  prapamya,  to  be  brought 

to,  53 1&. 

+  vi,  reach  through,  pervade,  66 9. 
apana,  m.  market.     [Vpan  +  a.] 
a  p  a  d ,  f.  misfortune,     [lit.  '  a  getting  into ' 

(trouble),  V pad  +  a:  for  specialization  of 

mg,  cf .  arti,  and  Eng.  ac-cident,  lit. '  a  hap- 
pening' (of  trouble).] 
apas,  see  ap. 
api,  m.  friend,     ['one  who  has  reached  or 

stands  near  another'  (cf.  apta),  Vap:  cf. 

tfirtos,  s.v.  ap.] 
apta-daksina,a.  having  or  accompanied 

by  suitable  presents,     [daksina,  334 2.] 
abdika,  a.  annual;  •  •  -abclika,  •  •  -ennial, 

lasting  •  •  years,     [abda.] 
abharana,    n.    ornament    (jewels,    etc.). 

['  what  is  worn,'   V  bhr  +  a  :    for  mg,  cf . 

<t>apos,  '  garment,'  w.  <pfpw,  and  Ger.  Tracht, 

'  dress,'  w.  tragen,  '  wear.'] 
am  a,   a.  raw.     [cf.  wfj.6s,  'raw';  Lat.  am- 

drus,  'bitter.'] 

amay  a,  m.  injury;  disease,   [caus.  of  v'am.] 
amayitnu,  a.  sickening,     [caus.  of  Vain, 

1196b.] 

amisa,  n.  flesh,     [cf.  ama  and  amis.] 
amisagin,  a.  flesh-eating.     [a§in.] 
amis,  n.  raw  flesh ;  flesh,     [cf .  ama.] 
ara6da,  a.  gladdening;   as   m.  fragrance. 

[s  mud  +  a.] 
ayatana,  n.  foot-hold;  resting-place;  esp. 

place  of  the  sacred  fire,  fire-place.     [Vyat 
^  +£.] 
ayata-locana,    a.    having    long     eyes. 

[Vyam  +  a.] 


ayasa,  a.  metallic,  of  iron;  as  n.  metal, 
iron,  [ayas,  1208a.] 

ay  am  a,  m.  like  Eng.  extent,  i.e.  length. 
[Vyam  +  a,  'extend.'] 

ayu,  a.  active,  lively.  [Vi,  1178a:  prob. 
akin  are  ^vs,  tty'v-s,  tvs,  '  active,  doughty, 
mighty,'  «£-,  'strongly,'  e5,  generalized, 
'well':  for  mg  of  ayii,  cf.  the  phrase 
"  full  of  go."] 

ayudha,  n.  weapon.     [Vyudh  +  a.] 

ayusmant,  a.  having  life  or  vitality; 
long-lived;  old.  [ayus,  1235a.] 

ayus,  n.  (activity,  liveliness,  and  so)  life; 
vitality ;  personified  as  a  genius,  Ayus,  85 18 ; 
period  or  duration  of  life ;  long  life ;  (like 
Eng.  life,  i.e.)  living  creatures.  [Vi,  1154, 
cf .  ay-ll :  cf .  al-wv,  Lat.  ae-vu-m,  AS.  sew, 
&,  '  life-time,  time ' ;  AS.  dwa,  d,  Eng.  aye, 
'  ever ' ;  AS.  sef-re,  Eng.  ev-er.~] 

aranyaka,  a.  pertaining  to  the  wilder- 
ness; as  n.  forest-treatise  (to  be  read  in 
the  solitude  of  the  wilderness  —  Whitney, 
p.  xvi.).  [aranya,  1222e.] 

aradhana,  n.  the  gratifying,  propitiation, 
service.  [V  radh  +  a,  caus.] 

arogya,  n.  lit.  diseaseless-ness,  i.e.  health, 
[aroga.] 

aroha,  m.  the  swelling  hips  or  buttocks  of 
a  woman,  [prop.  '  the  seat '  on  which  a 
child  is  carried  astride  by  its  mother, 
Vmh  +  a,  'get  upon,  take  one's  seat 
upon ' :  see  anka  and  cf .  the  words  of  an 
ogress,  MBh.,  aruha  mama  Qronim,  nes- 
yami  tvam  vihayasa,  '  get  upon  my  hip, 
I  will  carry  thee  through  the  air.'] 

arta,  a.  visited,  esp.  by  trouble ;  afflicted; 
stricken;  distressed.  [Vr  +  a,  q.v. :  for 
mg,  cf .  American  slang  phrase  gone  for.] 

arti,^  a  visitation  (of  evil),  i.e.  trouble, 
misfortune,  see  9315N.  [Vr  +  a:  for  mg. 
cf.  arta  and  apad.] 

ardra,  a.  wet. 

ardra-vasas,  a.  having  wet  garments. 

arya,  a.  belonging  to  the  faithful,  i.e.,  as 
m.,  man  of  one's  own  tribe,  an  Aryan,  as 
designation  of  a  man  of  the  Vedic  Indian 
tribes ;  as  aay.  Aryan ;  noble ;  reverend 
(used  in  respectful  address),  [arya,  1208f : 
cf .  Avestan  airya,  '  Aryan ' ;  New  Persian, 
Iran,  'Persia';  Hdt.  vii.  62,  o«  M^Soi  &co- 


[127] 


[Vi 


\eovro  W\ai  'Aptoi;  Keltic  nom.  m'w,  ace. 
en'nn,  name  of  Ireland ;  Eng.  Ir-ish :  cf . 
ari,  arya.] 

alasya,  n.  sloth,    [alasa.] 

alasya-vacana,  n.  sloth-dictum,  as 
designation  for  the  ignava  ratio  or  fatal- 
ist's argument. 

alapa,  m.  talk;  conversation.    [Vlap  +  a.] 

alokana,  n.  the  beholding.     [Vlok  +  a.] 

ava,  pron.  stem,  491. 

avis,  adv.  forth  to  sight,  in  view;  w.  kr, 
make  visible.  [1078.] 

a vft,/.  a  turning,     [\fvrt-fa.] 

aga,  TO.  food.     [  V 2 ag,  ' eat.'] 

a  gay  a,  m.  lying-place;  abode.     [Vgi  +  a.] 

a  9  a  8 ,  f.  wish,  hope,    [gans  +  a .] 

aga,/.  hope,    [younger  form  of  agas.] 

aga,y.  region;  quarter  (of  the  sky),  [spe- 
cialized from  'place,  objective  point,  that 
which  one  reaches,'  V 1  ag,  '  reach.'] 

agavant,  a.  hopeful,     [aga.] 

agin,  a.  eating,  in  cpds.    [\[2ag,  11833.] 

agis  [392],  f.  wish  or  prayer,  esp.  for  good. 
[v/gas  +  a,  639,  225 2 :  cf.  pragis.] 

aglr-vada,  m.  expression  of  a  (good) 
wish,  i.e.  a  benediction,  [agis,  cf.  392.] 

a  g  I  r  v  a  d  a bhidhanavant,  a.  containing  a 
designation  of  a  benediction.  [agir- 
vada  +  abhidhana,  1233.] 

a  g  u ,  a.  swift.  [cf .  UKV-S,  '  swift ' ;  Lat. 
oc-ior,  '  swifter.'] 

agcarya,  n.  wonder;  prodigy. 

a  gram  a,  m.  —1.  (place  of  self-castiga- 
tion,  i.e.)  hermitage;  —  2.  stadium  in  a 
Brahman's  religious  life  (of  which  there 
are  four :  that  of  the  student  or  brahma- 
carin,  that  of  the  householder  or  grha- 
stha,  that  of  the  hermit  or  vanaprastha, 
and  that  of  the  beggar  or  bhiksu),  see 
65  SN.  [Vgram  +  a.] 

agraya,  m.  that  on  which  anything  leans 
or  rests  ;  support ;  refuge  ;  protection  ; 
authority.  [V  §ri  +  a.] 

agray  a-bhuta,  a.  having  become  a  pro- 
tection, i.e.,  as  m.,  protector.  [1273c.] 

a  s ,  excl.  of  joy  or  of  displeasure,    ah ! 

V  as  (aste  [628],  aslna  [619s];  asam  cakre; 
asista  ;  asisy ate  ;  asita ;  asitum ;  asitva ; 
-asya).  —1.  sit;  seat  one's  self;  settle 
down,  93 J;  -2.  abide;  dwell,  85 19;  stay; 


remain  ;     continue,    64 u  ;     —  3.    w.    ppl. 
[1075c],  continue  (doing  anything),  keep 
on,  32  u- 18.     [cf .  TJO--TOI,  '  sits  ' ;  Lat.  anus, 
*ds-nu-s,   '  seat,   buttocks ' ;    Old  Lat.  asa, 
Lat.  dra,  '  family-seat,  hearth,  altar.'] 
+  a  d  h  i ,  take  one's  place  in,  i.e.  visit,  49 16 ; 
get  into  (shoes),  i.e.  put  on,  45 1T. 
+  upa,  sit  by   (in    sign    of   readiness  to 
serve),  wait  upon  (a  command),  92 4;  sit 
by  (expectantly),  sit  waiting  for,  91 4. 
+  pary-upa,  sit  around,  surround,  27. 

a sana,  n.  sitting,  4 12;  seat.     [Vas.] 

asara,  m.  (like  Eng.  colloq.  a  pour,  i.e.) 
pouring  rain.  [Vsr  +a,  'run.'] 

a  sura,  a.  demonic;  as  m.  demon,  [asura, 
1208f.] 

as6cana,  n.  cavity  (into  which  one  pours). 
[Vsic  +a.] 

asecanavantfCf.  having  a  cavity,  hollow, 
[asecana.] 

ahati,/.  blow.    [V ban  +  a,  1157 J  and  Id.] 

a  hands,  a.  swelling,  fermenting,  foaming. 

ahavana,  n.  oblation.    [Vhu  +  a.] 

ahavaniya,  a.  of  or  for  the  oblation;  ?r. 
agni,  oblation-fire  ;  as  m.,  without  agni, 
oblation-fire  (the  one  that  receives  the 
oblation),  see  1022N.  [ahavana,  1215.] 

ahara,  m.  the  taking  to  one's  self  (of 
food),  eating;  what  one  takes,  i.e.  food. 
[Vhr  +  a.] 

ahara-dana,  n.  giving  of  food. 

ahara-parityaga,  m.  relinquishment 
of  food. 

aharadi,  n.  food  and  so  forth.  [adi, 
1302cl.] 

ahararthin,  a.  seeking  food,     [arthin.] 

ahitagni,  a.  having  a  set  or  established 
fire ;  as  m.  one  who  is  keeping  alive  a 
sacred  fire,  [ahita,  \f  1  dha  +  a,  '  set ' : 
1299a.] 

ahuti,/.  oblation,  offering  (used  both  of 
the  act  and  of  the  thing  offered) ;  cf.  the 
later  word  homa.  [\f  hu  +  a :  w.  -huti,  cf . 
X'u-ffi-s,  '  a  pouring.'] 

ahvana,  n.  call  ;  invitation.  [Vhu  or 
hva  +  a.] 

i,  pron.  root,  see  idam  ana"  502 3. 
V  i  (eti  [612];  iyaya,  iyiis  [783b2];  esyati; 
itd;    eturn  ;   itva  ;  -itya).     —  1.  go;    go 


Vi] 


[128] 


to  or  towards ;  come ;  enter ;  —  2.  move 
on,  88 12;  pass;  —3.  go  to,  i.e.  attain  (a 
thing  or  condition) ;  —  iyase  [1021 2],  goest 
hither  and  thither,  90 15;  -Imahe  [1021 2], 
(like  Ger.  an-gehen)  we  approach  with 
prayers,  beseech,  [w.  i-mas,  cf .  f-/j.tv,  Lat. 
i-mus,  '  we  go ' ;  Goth,  i-ddja,  AS.  code, 
'went';  radically  akin,  perhaps,  is  AS. 
gdn  (stem  gd  for  *ga-i,  ga-  being  the  in- 
separable prefix),  Eng.  go,  Ger.  gehen :  see 
also  ayii,  ayus.] 

+  ati,  go  beyond  or  past  or  over;  over- 
whelm; transcend;  leave  behind,  get  rid 
of,  68 9;  escape. 

+  adhi,  come  upon,  notice;  take  notice, 
87 18;  —middle  adhite  [612  note],  go  over 
for  one's  self,   repeat,  learn,  read ;   ppl. 
adhita :  w.  act.  mg,  learn-ed,  18 6 ;  w.  pass, 
mg,    learnt,    21 15;    —cans,    adhyapayati 
[1042e],  cause  to  learn,  teach. 
+  upa^adh.i,  in  upadhyaya. 
+  a  n  u ,   go  along  or  after ;  accompany ; 
ppl.  anvita,  accompanied  by,  endowed  or 
filled  or  connected  with. 
sam-anu,  the  same. 
+  an  tar,  go  within;  retire,  withdraw. 
+  a  p  a ,  go  off ;  slink  away. 
+  abhi,  go  unto;  become  embodied  in. 
+  ava,  approach. 

+  a ,   come   near  or  unto   or  hither ;    w. 
the  adv.  punar,  go  back. 
+  abhy-a,  approach,  go  near. 
+  u  p  a_a ,  come  unto. 
•  -  s  a  m  -  a ,   come   near  to   together ;    as- 
semble. 

+  ud,  go  up,  rise  (of  the  sun). 
+  ttpa,    go    unto;    fall  to   the  lot   of; 
ppl.  upeta,  gone  unto,  attended  by,  pro- 
vided with. 

+  sam-upa,  come  hither. 
+  n  i ,  go  into  or  in ;  cf.  nyaya. 
+  para,  go  away  or  forth;  depart. 
+  anu-para,  go  forth  along  (a  path). 
+  vi-para,  go  away  separately. 
+  pari,    circumambulate;    walk   round 
(the  fire). 

+  pra,  —1.  go  forward  or  onward,  83 n; 
esp.  go  forth  out  of  this  world,  and  so  (like 
Eng.  depart),  die ;  pretya,  after  dying,  i.e. 
in  the  other  world  (opp.  of  iha) ;  preta, 


dead;  —  2.  come  out,  stick  out,  be  prom- 
inent. 

+  prati,  go  against,  withstand;  go  back 
to;  recognize,  98 16;  pratita,  recognized, 
approved. 

+  vi,  go  asunder;  separate;  disperse,  83 15; 
spread  one's  self  over,  i.e.  pervade,  72 2; 
vita,  at  beg.  of  cpds,  having  departed  •  •, 
i.e.  free  from  •  •. 
+  s  am,  come  together ;  assemble. 

iccha,y;  wish;  desire;  inclination.  [VI is, 
'seek':  cf.  AS.  iesce,  'an  asking.'] 

ij,  vbl.  sacrificing,  in  rtv-ij.    [Vyaj,  252.] 

ijy §,,_/!  sacrifice.    [Vyaj,  252.] 

itara  [523],  pron.  a.  other;  the  other; 
another ;  other  than,  i.e.  different  from, 
w.  abl.  [pron.  root  i,  502 3 :  cf.  Lat.  iterum, 
'  another  time.'] 

it  as,  adv.  —  1.  used  like  the  abl.  of  a  pron. 
[1098c2],  24 18;  -2.  from  this  (place), 
from  here;  here;  from  this  (world),  58; 
itas  tatas,  here  and  there ;  —  3.  from  this 
(time),  now,  41 8.  [pron.  root  i,  502  3.] 

iti,  adv.  see  1102a.  —  1.  in  this  way,  thus; 
so;  iti  deva  akurvan,  thus  the  gods  did, 
96 9;  —2.  used  w.  all  kinds  of  quotations 
made  verbis  ipsissimis :  tatha^ity  uktva, 
upon  saying  "  Yes,"  4 2 ;  sa  prstavan  kau 
yuvam  iti,  he  asked,  "Who  are  ye,"  45 5; 
evam  astu  iti  tau  dhavitau,  with  the 
words,  "So  be  it,"  the  two  ran  off,  45 16; 
so  EV.,  85 12;  so  MS.,  92 15;  ity  akarnya, 
on  hearing  (so,  i.e.)  the  preceding  clokas, 
17  16;  cf.  18 10;  —  2a.  designating  something 
as  that  which  was,  or  under  the  circumstances 
might  have  been  said  or  thought  or  intended 
or  known,  sometimes  (46 1S)  preceding  it,  but 
usually  following  it :  martavyam  iti,  at  the 
thought,  "I  must  die,"  29 9;  gardabho 
'yam  iti  jnatva,  recognizing  (the  fact), 
"  This  is  an  ass,"  34 20 ;  —  2b.  interr.  in 
place  of  the  exact  quotation  :  In'm  iti;  alleg- 
ing or  intending  what,  under  what  pretext, 
with  what  intention,  30 4,  41 5;  —  2c.  used 
in  giving  an  authority:  iti  dharana,  so  (is) 
the  rule,  62 ";  ity  eke,  so  some  folks 
(say),  101 9;  —  2d.  used  in  citing  a  Vedic 
verse  by  its  first  word  (60 13)  or  words  (98 20, 
etc. ) ;  —  2e.  at  the  end  of  a  section  or  book 
(cf.  atha),  here  endeth,  44;  —  2f.  w.  verbs 


[129] 


[iras 


of  naming,  considering,  etc.,  the  predicate, 
marked  by  iti,  is  nom.,  sometimes  ace.  — 
both  constructions  at  61 22 ;  damayanti^iti 
vigruta,  known  as  or  named  "  D.,"  6 3 ; 
—  3.  used  to  include  under  one  head  or  as 
in  a  list  several  separate  objects,  2 17,  100 8, 
105 7 ;  —  4.  evam  superfluously  added,  61 12 ; 
iti  doubled,  60 ";  -5.  iti  ha  =  iti,  12 8, 
61 18.  [pron.  root  i,  1102a:  cf.  Lat.  iti- 
dem,  'just  so.'] 

itihasa,  m.  story,  legend.  [agglomera- 
tion of  iti  ha  asa,  '  thus,  indeed,  it  was ' : 
1314b.] 

ittha  (V.  only)  and  ittham,  adv.  in  this 
way ;  so ;  kim  ta  ittha,  how  does  this 
happen  thee  ?  73 8.  [adverbs  made  from 
the  ace.  sing,  neut.,  i-d,  of  the  pron.  root 
i,  see  1101 :  cf.  Lat.  itd  and  item,  'so.'] 

ity-adi,  at  end  of  possessive  adj.  cpds  used 
substantively,  that  which  has  "  •  •  • "  as  its 
beginning,  i.e.  "  •  •  •"  and  so  forth,  [see 
1302c  1  end.] 

id,  V.  pel.  just;  exactly;  even;  emphasizing 
the  preceding  word  and  to  be  rendered  by 
laying  emphasis  on  that  word.  [ace.  of 
pron.  root  i,  lllla:  cf.  Lat.  i-d,  'it.'] 

1  id  am    [501-2  — forms    made  from   four 
stems,  a  and  ana,  i  and  ima,  those  from  a 
being    often   unaccented,   see   74  9  N.],  pron. 
this,  this  here,  rJSe,  e.g.  209,  86 10,  87 8; 
contrasted  w.  asau,  '  that  one,'  103 7 ;  asmin 
loke,  in  this  world,  66 12 ;  without  loke  and 
contrasted  w.  amutra,  103 8;  iclam  vic,vam 
bhuvanam,  this  whole  world,  85 12 ;  idam 
sarvam,  this  entire  (world),  63 21;  so  66 19; 
so  idam,  rb  irav,  56 15>  n ;    iyam    prthivi, 
this  earth,  10 10;   iyam  alone,  this  earth, 
93 1>2;  —refers  very  often,  like  rdde,  to  some- 
thing following  (just  as  etad  and  TO.VTO.  to 
something  preceding),   e.g.    13 22,  26 7,  45 u, 
51 6;  occasionally  refers  to  something  imme- 
diately preceding,  e.g.  10",  24 9,  74 12,  79*; 
—joined  w.  pronouns :  ko  '  yam  ayati,  who 
comes    here  ?    27 12  ;    yo    '  yam   drc,yate, 
which  is  seen  here,  46 17 ;  mam  imam,  me 
here,  76 16;  nom.  to  be  rendered  here  is  or 
are,  56 l,  421;    imau   vatas,  blow  hither, 
90 12.    [cf.  Lat.  i-d,  Goth,  i-ta,  Ger.  es,  '  it.'] 

2  idam,   adv.  now,   86 19;  here,  80 9,  96 9. 
[lllla:  cf.  502.] 


idanim,  adv.  now.     [pron.  root  i,  1103b.] 

V  idh  or  indh  (inddhe  [694];  idhd  [783b] ; 
aindhista  ;  indhisyati ;  iddha  ;  -idhya). 
kindle,  [cf .  atO-ta,  '  burn ' ;  Lat.  aed-e-s, 
'fire-place,  hearth,  dwelling'  (cf.  stove  and 
Ger.  Stube,  '  room ') ;  aestus,  *aid-tu-s, 
'  heat ' ;  AS.  ad,  '  funeral  pile ' ;  dst,  Eng. 
oast,  '  kiln  for  drying  hops  or  malt.'] 
+  sam,  kindle,  trans,  and  intrans. 

idhma,  m.  fuel,  [v/idh,  1166:  for  mg,  cf. 
Eng.  kindlings.] 

idhma-citi,  /.  fuel-pile. 

V  in  (in-6-ti,  prop.  i-n6-ti  [713]).  drive; 
force ;  in  enas.  [cf .  V  inv.] 

indra,  m.  Indra,  name  of  a  Vedic  god;  in 
the  later  language,  the  best  of  its  kind, 
chief,  prince,  [none  of  the  numerous 
proposed  derivations  is  satisfactory.] 

indra-purogama,  a.  having  Indra  as 
leader,  preceded  by  Indra.  [1302c2.] 

indra-loka,  m.  Indra's  world,  heaven. 

indra-gatru,  a.  having  Indra  as  his 
conqueror.  [1302.] 

indra-sena,  f.  Indra's  missile  weapon; 
personified  as  his  bride,  RV.  x.  102.2; 
hence,  name  of  a  woman,  see  16  n  N.  ;  —  m. 
-a,  name  of  a  man,  formed  as  a  mere  pen- 
dant to  the  fern,  [indra  +  1  sena.] 

indragni,  m.  Indra  and  Agni.  [indra  + 
agni :  acct,  1255b.] 

indra-brhaspati,  m.  Indra  and  Brihas- 
pati.  [acct,  1255a.] 

indrayudha,  n.  Indra's  weapon,  the 
rainbow,  [ayudha.  ] 

indriya,    a.    belonging   to   Indra;   as  n. 

—  1.  the  quality  pertaining  especially  to 
Indra,  i.e.  great  might,  power,  73 18,  97 6; 

—  2.  in  general,  one  of  a  man's  powers,  i.e. 
a  sense  or  organ  of  sense,    [indra,  1214b.] 

V  indh,  see  idh. 

V  inv  (invati).  drive;  send,  [secondary 
root  from  i,  749b,  716 :  cf.  in.] 

ima,  pron.  stem,  see  idam. 

iyacciram,  adv.  so  long,  [iyant  (1249a) 
+  ciram.] 

iyant  [451],  a.  so  great;  so  much.  [fr. 
pron.  root  i,  502.] 

iras,  n.  ill-will;  anger;  assumed  as  basis  of 
'the  following  denom.     [V  r,  '  go  for '  in  hos- 
tile sense  :  cf .  Lat.  Ira,  '  anger.'] 
9 


Virasya] 


[130] 


V  irasya  (irasyati).  be  evil  disposed. 
[iras,  1058.] 

irasya,  /.  ill-will  ;  wrath.  [Virasya, 
11496:  cf.  irsya.] 

frina,  n.  a  run  or  runlet;  gulch;  gullied 
and  so  desert  land.  [Vr,  1177b:  for  mg, 
cf .  Provincial  Eng.  run,  '  brook.'] 

iva,  end.  pel.  —  1.  as;  like;  —  2.  used  to 
modify  a  strong  expression,  in  a  manner ; 
so  to  speak,  56 16;  as  it  were,  I10;  perhaps; 
almost,  34 13;  —3.  sometimes  (like  eva), 
just,  quite  ;  nacirad  iva,  right  soon, 
[pron.  root  i,  1102b.] 

V  lis  (icchati  [753];  iy6sa,  isiis  [783b] ; 
aisit ;  esisyati  ;  ista  ;  estum  ;  -isya). 
seek ;  desire ;  esp.  w.  inf.  [981 3] ;  pass,  be 
desired;  be  approved  or  recognized,  and 
so  pass  for,  59 18;  ista,  desired,  i.e.  desir- 
able, 1  *.  [radical  mg,  '  go,  go  for,'  V  2  is 
being  merely  a  causative  of  V 1  is :  cf . 
iptpos,  *tfj./j.epos,  '  desire ' ;  w.  iccha, '  desire,' 
cf.  AS.  *dsce,  'petition,'  whence  dscian, 
Ger.  (h)eischen,  Eng.  ask:  icchati  for  *is- 
skati,  cf.  Vvanch.] 
+  anu,  seek  after. 

+  abhi,  seek  for;  ppl.  abhista,  desired, 
dear,  21 18. 

V  2 is  (isayati  [1042a2];  also  isyati  [761c] ; 
iyesa,  isus  [783b]  ;  isita  ;  isayitum  ; 
-isya).  send;  set  in  swift  motion;  im- 
pel, 74 19.  [caus.  of  V 1  is,  q-v.] 
+  pra,  —1.  presayati:  send  forth;  send, 
e.g.  9 10 ;  —  2.  pr6syati :  drive  forth,  impel ; 
start  up  (e.g.  game)  ;  praisam  [970a] 
aicchan,  sought  to  start  up,  93 16 ;  and  so 
—  3.  presyati:  call  upon  or  summon  (tech- 
nical term  used  of  the  chief  priest's  calling 
upon  another  to  begin  a  text  or  action), 
103  6. 

is,/,  refreshment;  strength;  vigor;  w.  urj, 
drink  and  food,  like  Ger.  Kraft  und  Saft. 

is  A,  —  1.  m.  =  is  [399];  —2.  as  a.  vigorous, 
fruitful. 

Isu,  m.  f.  arrow.  [V2is,  'send':  cf.  16s, 
*la6s,  '  arrow.'] 

1  ista,  see  V 1  is,  '  desire.' 

2  ista,    —  1.  offered;   —2.  as  n.  offering, 
sacrifice,  holy  work.    [Vyaj,  252.] 

istaka,  f.  brick  used  in  the  sacred  fire- 
pile.  [2  ista.] 


ista-labha,  m.  acquisition  of  a  desirable 
object.  [1  ista.] 

ista-purtd,  n.  what  is  offered  (to  the 
gods)  and  bestowed  (upon  them),  i.e.  what 
a  man  offers  to  the  gods  for  his  benefit 
after  death,  and  so,  by  metonymy,  such  fruit 
of  these  offerings  as  can  come  to  him, 
83 13  N.  [2  ista,  247,  1253b.] 

isti,  f.  sacrifice  (simple  offering  of  but- 
ter, fruit,  etc.),  101 6.  [Vyaj,  252, 
1157.  la.] 

iha,  adv.  here,  opp.  of  atra  (87 l)  and 
amutra  (64 6) ;  hither,  92;  here  on  earth, 
id  has,  27  2;  opp.  o/pretya  (Vi),  59 2,  58  "; 
in  this  book,  17 6;  w.  loc.  [cf.  1099*],  iha 
samaye,  in  this  case,  41 10,  42 15.  [pron. 
root  i,  llOOa.] 


V  Iks   (iksate  ;    rksam  cakre  ;    aiksista  ; 

iksisyate  ;    iksita  ;    iksitum  ;     iksitva  ; 

-iksya ;   Iksyate).     look;   look  at;   see; 

behold,    [desid.  of  V*a§, '  see,'  contained  in 

ak-san,  'eye,'  etc.,  108g:  see  aksan.] 

+  a  p  a ,  look  off  to  (like  Ger.  es  absehen 

auf ) ;  regard ;  expect. 

+  ava,  look  after;  look  after  one's  self, 

i.e.  look  behind  or  around. 

+  u  p  a ,   w.  two  mgs,  like  Eng.  overlook  : 

—  1.  look  over,  i.e.  inspect;  and  —2.  (more 

commonly)  look  beyond,  i.e.  neglect. 

+  nis,  look  out  or  after;  contemplate. 

+  pari,   look  about  one;    investigate; 

consider. 

+  vi,  look;  look  on;  viksita,  beheld. 

+  s am,  look  upon;  behold;  perceive, 
iksaka,    m.    beholder;   spectator.     [Viks, 

1181.] 

iksana,  n.  a  look;  glance.    [Viks.] 
V  inkh     (inkhati,    -te  ;     inkhayati,     -te 

[10412]).     move  unsteadily. 

+  pr a,  rock  or  pitch  onward. 
V  id    (lie,  ilise,  itte   [628,  630] ;  perf.  ile  ; 

ilita).      supplicate  ;    call    upon ;    praise. 

[Whitney,  54.] 
idya,  grdv.  to  be  praised.    [Vid,  963 2  and 

d :  pronounced  ilia,  Whitney,  54.] 
idf§a,   a.   of  this  sort;  such.      [502  end, 

and  518.] 


[131] 


[ujjayini 


Ip  sit  a,  a.  desired  to  be  obtained ;  desired, 
[desid.  of  Vap,  1030.] 

im,  end.  —  1.  as  ace.  s.  of  pron.  root  i,  him, 
her,  it  ;  him,  79 7  ;  —  2.  indef.,  ya  im, 
quicunque,  RV.  x.  125. 4 ;  —  3.  ka  im,  who 
pray?  77 18;  —  4.  to  avoid  hiatus:  between 
atha  and  enam,  84 5'6.  [see  lllla  and 
502  end.] 

V  ir  (irte  [628];  irna;  irayati,  -te;  irita). 
set  one's  self  in  motion;  —cans,  set  in 
motion ;  cause  to  go  forth,  i.e. :  —  1.  bring 
into  existence;  —  2.  utter  (a  sound),  14 23. 
[near  akin  w.  V  r.] 

+  ud,   rise   up;    cans,   rouse;    send  out; 
utter ;  announce,  53 16. 
+  sam-ud,  cans,  utter,  declare. 
+  pra,  cans,  drive  or  steer  onward  (ship). 
+  s  am,  cans,  bring  together,  i.e.  into  shape 
or  being;    create,   75 6;    samerire",  estab- 
lished (as  an  ordinance),  instituerunt,  88 5N. 

Irsya,  f.  ill-will;  envy;  jealousy,  [con- 
tracted fr.  irasya,  q.v. :  cf .  girs-an  and 
giras.] 

V  ig  (ige  [628];  igisyati).  own,  be  master 
of,  w.  gen.  [cf .  AS.  dg-an,  '  possess,'  Eng. 
owe,  '  possess '  (so  Shakespere  often), 
'possess  another's  property,  be  in  debt'; 
thence  the  participial  adj.  dgen,  Eng.  adj. 
own,  '  proprius ' ;  thence  the  denom.  dgnian, 
Eng.  verb  own;  further,  to  ah,  preterito- 
present  of  dgan,  is  formed  a  secondary 
past  tense,  dhte,  'possessed,'  Eng.  ought, 
'possessed'  (so  Spenser),  'was  under  obli- 
gation.'] 

iga,  7?i.  master;  lord,    [Vig.] 

i  g  v  a  r  a ,  m.  master ;  lord ;  prince  ;  rich 
man,  22 2.  [Vig,  1171a.] 

Vis   (Isate ;   ise;   isita).     hasten  from,  flee 
before,  w.  abl.     [if  not  desid.  of  Vi 
end),  perhaps  akin  w.  VI is,  orig.  'go.'] 


u ,  Vedic  end.  copula.  —  1.  and ;  also  ;  fur- 
ther; used  in  one  (oftenest  the  latter)  of  two 
douses  or  sentences  containing  things  alike 
or  slightly  contrasted  (e.g.  78 u,  799),  esp.  in 
anaphora  (e.g.  795, 909) ;  —2.  now,  straight- 
way, w.  verbs  present  and  past  and  w.  im- 
peratives or  imperative  subjunctives,  71 10, 
85 15,  85 5,  87 8;  often  followed  by  sii,  right 


soon;  — pragrhya  [see  1122a2,  138c]  when 
combined  with  atha  (90 16),  lipa  (78 u),  ma 
(87 9) ;  for  83 9  and  84",  see  notes  ;  -3.  in 
classical  Skt.  only  w.  (atha,  kim,  and)  na, 
and  not,  2 114,  27  n. 

u-kara,  m.  the  sound  u.    [Whitney,  18.] 

ukta,  see  Vvac. 

ukti,  f.  expression;  declaration,  53 16. 
[Vvac,  1157.  la.] 

uktha,  n.  utterance,  esp.  of  devotion; 
praise  ;  hymn  of  praise  ;  invocation. 
[Vvac,  1163a.] 

uktha-vardhana,  a.  strengthening,^, 
refreshing  or  delighting  one's  self  with 
hymns  of  praise,  [acct,  1271.] 

V  uks  [252]  or  vaks  (uksati,  -te ;  atiksit; 
uksisyati;  uksita ;  -liksya).  sprinkle; 
besprinkle ;  drop,  intrans.,  75 7.  [secondary 
form  (108g  end)  of  V  *uj  or  ug:  cf.  vy-pos, 
'wet';  Lat.  uvens  (*ugvens)  caelum,  'the 
dropping  sky ' ;  w.  uksan,  '  besprinkler, 
impregnator,  bull,'  cf .  Goth,  auhsa,  '  bull,' 
Eng.  ox,  and  for  mg,  Vvrs.] 
+  p  r  a ,  sprinkle  before  one  by  way  of 
consecration. 

ugra,  a.  mighty;  exceedingly  strong;  ter- 
rible. [Vvaj,  252,  1188;  see  6jas.] 

ugra-gasana,  a.  having  a  terrible  way 
of  ruling ;  as  m.  a,  strict  ruler.  [1298a.] 

V  uc  (licyati  [only  w.  preps] ;  uv6ca  [783b], 
ucivans  [803];  ucita).  be  pleased;  be 
wonted ;  ucitd :  —  1.  with  which  one  is 
pleased  ;  proper  ;  suitable ;  —  2.  accus- 
tomed. 

ucca,  a.  lofty;  uccais,  adv.  [1112c],  high; 
of  sound,  loud.  [fr.  ucca,  adv.  instr. 
(1112e)  of  lidanc.] 

u  c  c  a  y  a ,  m.  heap,  pile,  collection.  [V 1  ci  + 
ud,  '  heap  up.'] 

u  c  car  a,  m.  evacuation ;  excrement.  [Vcar 
+  ud.] 

uccavaca,  a.  high  and  low;  various; 
diverse,  [ud  +  ca  w.  ava  +  ca,  1314b.] 

ucchista,  ppl.  left;  as  n.  leavings,  esp. 
of  a  sacrifice  or  of  food.  [V  gis  +  ud.] 

ucchedin,  a.  destroying.    [Vchid  +  ud.] 

ujjayini,  /.  Oujein,  name  of  a  city, 
Ptolemy's  'O^vrj.  [fern,  of  ujjayin,  'vic- 
torious,' Vji  +  ud,  1183 3:  of  like  mg  are 
NtKo-TroA.(j  and  Cairo.'] 

9* 


Vunch] 


[132] 


V  unch    (linchati,    unchati  ;     unchitum). 
sweep  together,  glean,  [for  *unsk,  *vansk, 
orig.  '  wipe,  or  whisk,  i.e.  sweep  ' :  cf .  AS. 
wascan,  'wash,'  Eng.  wash  and  whisk.~\ 
+  p  r  a ,  wash  away ;  wipe  out,  23 2. 

tin  gist  a,  same  as  ucchista. 

uta,  conj.  and;  also;  even;  connecting 
words,  clauses,  and  sentences ;  repeated  : 
uta  •  •  uta  •  •  (uta),  both  •  •  and  •  •  (and) ; 
at  beg.  of  verse,  78 12 ;  —  uta  va :  or  even, 
87 20 ;  or,  84  u  (cf.  atha,  6) ;  apy  uta,  also. 

utkarsa,  m.  elevation,     [v/krs  +  ud.] 

uttama,  a.  —  1.  up-most;  highest;  best, 
esp.  at  end  ofcpds;  excellent;  chief;  —2. 
(out-most,  i.e.)  ut-most;  extreme;  last  (see 
67  6  x. ) ,  99 20.  [lid,  '  up,  out,'  473.] 

uttamagandhadhya,  a.  rich  in  ex- 
cellent odors,  15 19.  [uttama-gandha  + 
adhya.] 

uttamadhama  madhy  ama,  a .  highest 
and  lowest  and  midmost ;  best  and  worst 
and  middling.  [uttama  +  adhama  + 
madhyama,  1257.] 

uttara  [5252],  a.  upper;  higher;  —1.  being 
above,  (opp.  adhara)  70 18;  having  the 
upper  hand,  victorious,  81 2l;  —  2.  north- 
ern (on  account  of  the  Himalayas,  cf. 
udanc) ;  a^uttarasmat,  as  far  as  the 
north  (side),  105 10;  —3.  the  left  (because 
in  prayer  the  face  is  turned  eastward: 
cf.  daksina),  99 22;  —4.  (like  Sffrepos)  the 
latter  (opp.  purva)  ;  later ;  following, 
99 22;  -am,  as  adv.  finally,  last,  104 12;  -5. 
as  neuter  subst.  the  final  element  of  a 
phrase  of  salutation,  60 3;  —6.  answer, 
retort,  [ud,  473:  cf.  Sarrepos,  'latter'; 
Eng.  comp.  ut-ter,  'outer.'] 

uttaratas,  adv.  northward;  to  the  north 
of;  w.  gen.  [1130],  105 13.  [uttara.] 

uttara-dayaka,  a.  giving  answer ;  con- 
tradicting. 

uttara-pagcima,  a.  north-westerly. 

uttara-purastat,  adv.  north-east  of; 
w.  gen.,  1130. 

uttara-loman,a.  having  the  hair  above, 
with  the  hairy  side  up. 

uttara,  adv.  northerly,  [uttara,  1112e, 
330 4.] 

uttara-patha,  n.  the  northerly  way; 
the  north  country. 


uttar ena,   adv.   northerly;    north   of,  w. 

ace.  [1129],  102 5.     [uttara,  1112c.] 
uttarottara,  —1.  a.  higher  and  higher 

[1260];  -am,  as  adv.  more  and  more,  24 3; 

—  2.  as  n.  answer   to  an  answer  [1264]; 
wordy  talk,  24 9.     [uttara  +  uttara.] 

uttha,  see  233a. 

utpala,  n.  a  Nymphaea,  i.e.  water-lily  or 
lotus.  [Vpat  +  ud.] 

utpadana,  n.  procreation.  [caus.  of 
V  pad  +  ud.] 

utphulla,  a.  wide  open.  [Vphal  +  ud, 
958.] 

utsava,  m.  —  1.  an  undertaking,  begin- 
ning; —  2.  feast-day,  festival,  25 4,  49 16. 
[\/2su  +  ud,  'set  a-going';  but  the  devel- 
opment of  2  from  1  is  not  clear.] 

li  d ,  prefix,  never  used  alone  ;  up,  up  forth, 
out.  [cf.  AS.  ut,  Eng.  out:  see  uttara, 
uttama.] 

N/  ud  or  und  (unatti;  unna,  utta;  -lidya). 

—  1.  spring;  boil  or  bubble  up;  flow;  —2. 
wet,  bathe,    [cf .  Lat.  und-a,  '  wave ' ;   w. 
ud-an,  'water,'  cf.  v8-cap,  Eng.  wat-er ;  w. 
ud-ra,   'otter,'    cf.    SS-pa,    'water-snake/ 
Eng.  otter.'] 

-t-s am,  flow  together;  wet. 
uda,  n.  water.     [Vud.] 
udaka  [432],  n.  water.     [Vud.] 
uda-kumbha,    m.    water-jar;    jar  with 

water, 
udag-ayana,    n.    north-course    (of    the 

sun),  or  the  half-year  from  the  winter  to 

the  summer  solstice,    [udanc.] 
lidagdaga,  a.  having  the  seams  upward. 

[udanc  +  da§a,  '  fringe,  border,  seam.'] 
udan-mukha,  a.  having  the  face  to  the 

north,    [udanc,  1249a,  161.] 
udanc  [409b],  a.  directed  upward;  directed 

northward  (on  account  of  the  Himalayas), 

cf.   uttara),   northerly ;    in    cpds,    udak, 

1249a.     [ud  +  afic,  407.] 
udaya,  m.  a  going  up;  rising  (of  the  sun). 

[Vi  (1148.1a)+ud.] 
udara,  n.  belly,     [orig.,  perhaps,  'rising, 

swelling,'  V  r  +  ud :  for  mg,  cf .  the  relation 

of  belly  to  AS.  belgan,  '  swell.'] 
udara,  a.    (like  Eng.  exalted,   i.e.)    noble, 

excellent.    [\'r  +  ud,  'rise.'] 
udara-carita,  a.  of  noble  behavior. 


[133] 


[upastha 


u  d  i  t  A, ,  see  V  vad ;  ud-ita,  see  V  i. 

lidici,  see4073,  409b. 

udumbala,  a.  brown. 

u  d  d  i  5  y  a ,  at,  towards,  see  V  dig. 

uddhata,  see  163  and  \  h.-ui. 

lidbahuka,  a.  having  the  arms  out  or 
extended,  [ud  +  bahu,  1305,  1307.] 

udya,  grdv.  to  be  spoken  or  pronounced. 
[Vvad,  1213c  end,  cf.  963c.] 

udyama,  m.  raising  (of  the  hands  to 
work) ;  exertion.  [Vyam  +  ud.] 

udyana,  n.  —1.  a  walking  out;  —  2.  (place 
for  walking  out,  i.e.)  garden,  park.  [Vya 
+  ud,  1150.] 

udyoga,  m.  undertaking;  exertion.  [Vyuj 
+  ud,  216. 1.] 

udyogin,  a.  active ;  energetic,    [udyoga.] 

udvigna-manas,  a.  having  a  terrified 
mind,  distressed.  [Vvij.] 

unmatta-dargana,  a.  having  a  frantic 
look.  [Vmad  +  ud.] 

unmarga,  m.  by-way,  evil  way.  [ud -f 
marga.] 

unmarga-gamin,  a.  going  in  evil 
ways. 

lip  a,  —1.  vbl  prefix,  to,  unto,  toward;  opp. 
of  apa ;  —  2.  prep.,  w.  ace.,  unto,  81 15 ; 
iv.  loc.,  in,  77 5;  —3.  in  noun  cpds  [1289b], 
denoting  something  near,  accessory,  or  subor- 
dinate, [cf .  inr6,  Lat.  s-ub,  '  under.'] 

upakanisthika  (sc.  anguli),  a.  f.  next 
to  the  little,  i.e.  the  third  (finger),  [upa 
(mg  3)  +  kanisthaka,  1222d.] 

upakartr,  m.  one  who  does  kindness; 
benefactor.  [V 1  kr  +  upa,  q.v.] 

u  p  a  k  a  ra ,  m.  friendly  service  ;  kindness. 
[V 1  kr  +  upa,  q.v.] 

upakaraka,  a.  doing  friendly  service. 
[upakara.] 

upakarin,  a.  the  same ;  as  m.  benefactor. 
[Vlkr  +•  upa,  q.v.] 

up  a  car  a,  m.  a  coming  to  or  waiting  up- 
on ;  pregnantly,  (polite)  attention  ;  (cor- 
rect) procedure,  i.e.  duty.  [V  car  +  upa.] 

upatya,  a.  lying  under,  [upa,  1245b  :  cf . 
vir-Tio-s,  '  lying  under,  supine.'] 

upatyaka,/.  land  lying  at  the  foot  (of  a 
mountain),  [upatya.] 

upadega,  m.  a  pointing  out  to,  a  direc- 
tion; instruction;  advice.  [V dig  +  upa.] 


upadegin,  a.  giving  (good)  instruction. 
[Vdig  +  upa.] 

upadestavya,  grdv.  to  be  taught,    [do.] 

upanayaiia,  n.  investiture.  [technical 
term,  see  Vni-+upa.] 

upapf  c,  a.  clinging  close  to,  w.  gen.  [Vprc 
+  upa.] 

upabhft,  f.  wooden  cup  (used  in  sacri- 
fices), see  sruc.  [' td-bringer,'  Vbhr  (383b) 
+  upa.] 

upabhoga,  m.  enjoyment;  eating.  [V2 
bhuj  +  upa,  q.v.] 

up  am  a,  a.  highest,    [upa,  474.] 

upama-gravas,a.  having  highest  glory; 
as  m.  Upama9ravas,  a  name  like  MeyuTro- 
K\TJS  or  "T\j/i-K\rjs. 

u  p  a  m  a ,  f.  comparison,  image ;  and  so  like- 
ness, resemblance;  at  end  of  cpds,  having 
likeness  with  •  •,  like  •  •.  [VI  ma  +  upa, 
'  compare.'] 

upamartha,  m.  purpose  of  an  image; 
-ena,  figuratively,  [artha.] 

upayoga,  m.  ap-plication ;  use;  utility. 
[Vyuj  +upa.] 

upari,  adv.  above;  as  prep.,  w.  gen.  [1130], 
above;  at  end  of  cpd  [1314f],  upon,  39 16. 
[cf.  vwfip,  #vTTfpi,  Lat.  s-uper,  '  over.'] 

li  p  a  1  a ,  f.  upper  mill-stone ;  cf.  drsad. 

upavancana,  n.  a  tottering  unto,  a  fal- 
tering approach,  [vlvanc  +upa.] 

upavana,  n.  small  forest,  i.e.  grove,  [upa 
(mg  3)  +  vana.] 

lipavlta,  ppl.  wound  about,  esp.  with  the 
sacred  cord;  as  n.  [1176a],  the  being  sur- 
rounded with  the  sacred  cord ;  the  cord 
itself.  [V  vya  +  upa,  954c.] 

upavega,  m.  a  sitting  down.  [Vvig  + 
upa.] 

dpavegi,  m.  Upave9i,  name  of  a  man. 

upagama,  m.  stopping;  cessation.  [V2gam 
+  upa,  '  stop.'] 

upasamgrahana,  n.  the  clasping  and 
taking  to  one's  self  (the  feet  of  another), 
as  sign  of  great  respect.  [Vgrah  +  upa- 
sam.] 

upaseva,/.  a  serving;  a  being  devoted 
to.  [Vsev  +  upa.] 

upasevin,  a.  serving;  revering.  [Vsev 
+  upa.] 

upastha,  ///.  lap,  groin. 


upakhyana] 


[134] 


upakhyana,  n.  subordinate  tale ;  episode, 
I1,  [upa  (mg  3)  +  akhyana.] 

up  ad  an  a,  n.  the  taking  to  one's  self; 
appropriation.  [V 1  da  +  upa^a,  '  take.'] 

npadhyaya,m.  teacher.  [Vi  +  upa^adhi.] 

upanah,  f.  sandal;  shoe,  ['under-bond,' 
Vnah  +  upa  (247):  for  mg,  cf.  uW-Sr^a, 
'  sandal.'] 

up  ant  a,  n.  proximity  to  the  end;  edge; 
immediate  neighborhood,  [upa  (mg  3)  + 
anta.] 

up  ay  a,  m.  approach;  that  by  which  one 
reaches  an  aim ;  means ;  expedient,  39  * ; 
stratagem  ;  advantage,  39 6.  [Vi  +  upa, 
1148. la:  for  mg,  cf.  Eng.  to-ward,  as  an 
adj.] 

upayana,  n.  approach.  [Vi  +  upa, 
1150.  la.] 

upara,  m.  transgression.    [Vr  +  upa.] 

upeksa,  /.  overlooking;  neglect,  [Vflts 
-f  upa.] 

up  o  sit  a,  ppl.  having  abstained  (i.e.  from 
food),  having  fasted;  as  n.  [1176a],  fast- 
ing. [V3vas +upa,  q.v.] 

V  ubh  (ubhnati,  umbhati  [758];  ubdhd; 
-ubhya).     unite;  couple,     [cf.  ubha.] 
+  a  p  a ,  bind,  fetter. 

ubha,  a.  both.  [cf.  £/*<£&>,  Lat.  ambo,  AS. 
nom.  fern.  neut.  bd,  Goth.  nom.  neut.  ba, 
nom.  masc.  bai,  w.  dental  extension,  bajo\>s, 
all  meaning  '  both,'  Eng.  bo-th :  orig.,  per- 
haps, 'couple,'  and  akin  w.  Vubh.] 

ubhaya  [525 *],  a.  of  both  sorts;  both, 
[ubha.] 

ubhaya-kama,  a.  desirous  of  both. 

ubhayatas,  adv.  from  both  sides;  in 
both  cases,  [ubhaya,  acct !] 

ubhayatah-sasya,  n.  having  a  crop 
at  both  times,  i.e.  bearing  two  crops  a 
year. 

ura-ga,  m.  serpent,  ['breast-going,'  ura 
for  uras :  for  mg,  cf .  khaga.] 

liras,  n.  breast,  [perhaps,  'a  cover/  from 
VI  vr,  'cover,'  1151. Ib,  w.  a  specialization 
like  that  in  Eng.  chest,  '  thorax.'] 

urii,  f.  urvi,  a.  (prop,  encompassing,  and 
so,  like  Eng.  capacious)  extensive,  wide, 
great;  as  n.  (like  Ger.  das  Weite)  the  dis- 
tance. [Vlvr,  'encompass,'  1178a:  cf. 
tvpv-!,  'wide.'] 


uru-vyacas,  a.  having  wide  embrace, 
wide  extending,  [acct,  1298b.] 

V  urusya  (urusyati).  to  distance,  i.e. 
escape ;  put  another  in  the  distance,  i.e. 
save,  [urti,  'the  distance,'  1061 2.] 

uru-nasa,  n.  having  broad  snouts,  [uni 
(247)  +  nas,  193,  1315c :  acct,  1298b.] 

ulukhala,  n.  a  mortar. 

ulba  ana*  lilva,  n.  enveloping  membrane 
of  an  embryo,  [for  *ur-va,  V 1  vr,  '  en- 
close,' 1190-  cf.  Lat.  vol-va,  'covering, 
womb.'] 

ulbana,  a.  lumpy,  knotty,  thick,  massy, 
[ulba,  for  *urva,  hence  n,  189.] 

V  us  (6sati  ;  uv6sa;  auslt ;  usta).  burn, 
[for  cognates,  see  the  collateral  form 
V 1  vas,  '  light  up,'  also  usas,  usra,  etc. : 
cf .  fva>,  '  singe ' ;  ouo>,  '  kindle ' ;  Lat.  ur-o, 
'burn,'  and  ustus  =  usta-s  ;  AS.  ys-le, 
'glowing  ashes.'] 

usas  [415b],  f.  morning-red ;  dawn ;  per- 
sonified, Dawn.  [V 1  vas,  '  light  up,  dawn,' 
252  :  cf.  i)<as,  Aeolic  aScas,  Lat.  aurora, 
*ausos-a,  'dawn';  radically  cognate  also 
is  Eng.  eas-t,  '  the  point  where  day  breaks': 
see  us  and  usra.] 

ustra,  m.  camel. 

usna,  a.  hot.     [Vus,  1177a.] 

usra,  a.  bright;  of  or  pertaining  to  the 
dawn ;  as  /.,  usra,  dawn.  [V 1  vas,  '  light 
up/.  252,  1188,  181a :  w.  us-ra,  cf.  Old 
Germanic  Aus-t-ro,  a  goddess  of  the  (year- 
dawn,  i.e.)  spring-light,  and  AS.  Eos-t-ra, 
the  name  of  whose  festival,  caster,  'Easter- 
day/  occurring  in  April,  was  transferred 
to  the  Christian  festival  that  replaced  it ; 
for  t  between  s  and  r,  see  under  svasr: 
see  us  and  usas.] 


utl,y.  furtherance,  help,  blessing;  refresh- 
ment, food.  [Vav,  1157.] 

udhan,  udhar,  udhas  [430b],  n.  udder, 
[cf.  oJflap,  Lat.  iiber,  AS.  uder,  Eng. 
udder.~\ 

tin  a,  a.  lacking,  [cf.  ffivis,  'bereft';  AS. 
wan,  '  lacking/  wanian,  '  decrease/  Eng. 
wane.] 

urti,  m.  thigh,  [prob.  'the  thick'  of  the 
leg,  from  urii.] 


[135] 


[rna 


u  r  j ,  f.  sap ;  strength ;  vigor ;  nourishment. 

[\[*varj,  'swell  with,  be  full  of:  cf.  opydca, 

'swell  with,  abound';  Lat.  virga,  'swelling 

twig.'] 
urn  a,  n.,  and  wcna,,f.  wool,    ['cover,'  Vlvr, 

'cover'  (cf.  712):  cf.  tlpos,  tt-Fp-os,  Lat. 

vellus,  Goth,  vulla,  Eng.  woo/.] 
urna-mradas,  a.  having  the  softness  of 

wool,  soft  as  wool. 

urna-stuka,y!  braid  or  plait  of  wool. 
V  urnu,  see  712,  and  Vlvr. 
urdhva,    a.   tending   upwards;    upright; 

elevated ;   -am,  as  adv.,  upwards ;  over ; 

beyond;  after,  w.  abl,  [1128];  ata  urdh- 

vam,    from   now   on.      [cf.   Lat.   arduus, 

'  lofty.'] 
urdhva-drsti,    a.    having    an    upward 

gaze.     [1298.] 

urmi,  m.  wave.     [lit.  'roller,  rolling  bil- 
low,' V*VT,  '  roll,  turn  hither  and  thither ' : 

cf.  ZAAco,  *FI-F\-O>,  Lat.  volvo,  '  roll ' ;  Ger. 

Welle,  '  wave.'] 
V  luh  (uhati;   auhlt;   udha,  uhita ;   uhi- 

tum ;  -uhya).     remove. 
V  2uh  (6hate  [745a];  uh6;  aiihit,  aiihista; 

uhitum;  -uhya).    notice. 

+  a  p  i ,  grasp ;  understand,  88 10. 


V  r  (iyarti  [643c]  ;  rn6ti  ;  rcchati  [753 
end,  608]  ;  ara  [783a2] ;  arat;  arisyati ; 
rta  ;  rtva  ;  -ftya  ;  arpayati  [1042d]). 
move,  as  trans,  and  as  intrans. ;  —  1.  rise, 
73 10 ;  come  upon  or  unto,  reach,  attain ; 
—  2.  raise  (e.g.  dust);  —cans,  send;  put; 
fasten ;  fit  in.  [w.  r-n6-ti,  cf .  up-vvcn, 
'  rouses ' ;  cf .  Lat.  or-ior,  '  rise,'  or-tus, 
'  risen ' ;  S>p-ro,  '  rose,'  =  ar-ta,  3d  sing. 
aor.  mid.  ;  w.  r-ccha-ti,  cf.  fy-xe-rcu, 
'  goes,'  also  i\-8e?p,  '  go  ' ;  w.  caus.,  cf . 
ap-api(TK<a,  '  fit,'  Lat.  ar-tu-s,  '  well-fitted, 
close,  narrow ' ;  see  also  rta.] 
+  a,  —1.  get  into  (trouble),  9315x.;  —  2. 
(like  the  American  go  for,  'treat  harshly 
by  word  or  deed ')  visit  with  trouble  ;  ppl. 
arta,  visited  by  trouble,  distressed. 
+  ud,  rise  ;  raise. 

+  u  p  a ,  go  against,  transgress,     [for  mg, 
cf.  rna.] 


+  nis,  (go  forth,  i.e.)  dissolve  connection 
with. 

+  sam,  come  together,  meet;  go  along 
with,  73 9;  —caus.  send;  deliver  to;  con- 
sign, entrust. 

rkti,  /.  praise,  in  su-v-rkti.     [Vrc.J 

rg-veda,  TO.  the  Rigveda  (each  stanza  of 
which  is  called  an  re  in  distinction  from 
a  yajus  and  a  saman). 

V  re  (arcati;  anarca,  anrce  [788];  arcis- 
yati ;  arcita ;  arcitum ;  arcitva ;  -arcya ; 
arcayati).  —1.  beam;  —2.  praise;  sing 
(praise);  sing  (of  the  winds);  honor; 
—  caus.  [1041 2],  salute,  [cf.  arka.] 

fc,  /.  —1.  hymn  of  praise;  esp.  a  stanza 
that  is  spoken,  as  distinguished  from  one 
that  is  sung  (saman)  or  from  a  sacrificial 
formula  (yajus);  —2.  stanza  or  text  to 
which  a  certain  rite  or  explanation  has 
reference,  98 5;  —3.  the  collection  of  re's, 
the  Rigveda,  57  ",  63 3.  [V re.] 

rca,  for  re,  at  end  ofcpds  [1209a,  1315c]. 

v/  Irj  or  rnj  (rnjati,  -te ;  fjyati,  -te). 
reach  out,  esp.  in  a  straight  direction 
(and  so,  the  opp.  of  Vvrj,  'bend,  turn,'  q.v. 
and  see  rju),  stretch  out,  intrans. ;  press 
on;  with  this  root,  compare  the  root  raj, 
mg  1.  [cf .  opey-co,  '  reach  out ' ;  Lat. 
reg-ere,  '  direct ' ;  Eng.  right,  '  straight,  not 
wrong.'] 

V  2rj  (arjati;  arjayati  [1041 2];  arjita). 
reach,  and  so,  get  or  obtain,  [the  same 
as  Vlrj,  but  w.  another  conjugation  and 
w.  trans,  mg :  for  mg,  cf .  Eng.  reach,  in- 
trans., w.  reach,  trans.,  and  Ger.  langen 
and  erlangen.] 

V3rj,  in  rj-rd,  'ruddy,'  arj-una,  'silver- 
white  ' ;  see  also  the  root  raj  and  root  raj, 
mg  2.  [cf .  apy-6s,  '  bright ' ;  Lat.  arguo, 
'  make  clear ' ;  w.  rajata,  '  silver,'  cf . 
apyvpos,  Lat.  argentum,  '  silver.'] 

rjisa,  a.  on-rushing.     [Vlrj,  1197b.] 

rjisin,  a.  on-rushing,     [rjisa,  1230a.] 

rjii,  a.  straight,  right,  opp.  of  vrjina, 
'  crooked,  wrong.'  [Vlrj,  1178a.] 

sf  rnj,  see  Vlrj. 

rna,  a.  (having  gone  against  or  trans- 
gressed, and  so)  guilty;  as  n.  [1176a  and 
1177],  guilt;  debt,  252.  [Vr:  cf.  Lat. 
reus,  'guilty' :  for  mg,  cf.  upara.] 


rta] 


[136] 


rta,  a.  fit,  right;  true;  as  w.  [1176a],  —  1. 
established  order;  esp.  eternal  or  divine 
order;  —  2.  order  in  sacred  things,  sacred 
custom,  pious  work,  69 15,  74  9;  rtasya 
yoni  or  sadana,  central  place  of  sacred 
work  or  belief :  in  this  world,  the  altar, 
89 8;  in  the  other  world,  the  holy  of  holies, 
75 7;  -3.  truth,  98  8-9;  -rtena,  rightly, 
[prop,  'fitted,  made  firm,'  Vr:  for  form 
and  mg,  cf .  Lat.  ra-tu-s,  '  settled.'] 

rta-sap  [387a],  a.  following  after  right, 
righteous. 

rta  van,  f.  -vari,  a.  true  to  established 
order  (of  regularly  recurring  natural  phe- 
nomena, e.g.  dawn),  7517;  true  to  sacred 
law,  pious  (Manes),  91 10;  holy,  sacred 
(god),  75 8.  [rta,  247  :  for  fern.,  435, 
11712.] 

rta-vfdh,  a.  rejoicing  in  right,  holy 
(Manes),  [rta,  247.] 

r  t  u ,  m.  —  1.  a  fixed  and  settled  time ;  esp. 
time  for  sacrificing;  —  2.  time  of  year, 
i.e.  season;  —3.  the  menses.  [Vr,  1161a: 
cf .  aprv-oa,  '  fit  together,  prepare ' ;  Lat. 
artu-s,  'joint.'] 

rt6,  prep,  without ;  except.  [1128  end,  1129 
end.] 

rtv-ij,  a.  offering  at  the  appointed  time; 
as  m.  priest ;  in  the  ritual,  pi.,  priests,  of 
whom  there  are  four,  h6tr,  adhvaryti, 
brahman,  and  udgatf.  [rtii  +  ij.] 

fddhi,  f.  welfare;  blessedness.  [Vrdh, 
1157.] 

V  rdh  (rdhn6ti;  anardha,  anrdhe  [788]; 
ardhiayate  ;  rddha  ;  rdhyate).  thrive; 
succeed ;  prosper,  both  as  intrans.  and  as 
trans,  [cf .  M  edh,  radh  :  cf .  &\6ofj.a.i,  '  get 
well.'] 

sani ,  pass,  be  prospered,  i.e.  fulfilled. 

V  Irs  (araati;  anarsa  [788]).  flow;  glide, 
[cf .  &ty-oppos,  '  flowing  back,'  tra.\iv-op<Tos, 
'  darting  back.'] 

V  2ra  (rsati;  rata).     push;  thrust. 

fai,  m.  —  1.  singer  of  sacred  songs,  poet; 
priestly  singer ;  regarded  by  later  genera- 
tions as  a  patriarchal  saint  or  sage  of  the 
olden  time  and  as  occupying  a  position 
given  in  other  lands  to  the  heroes  and 
patriarchs;  one  of  those  inspired  poets 
who  "saw"  the  Vedas,  which  were  "re- 


vealed "  to  them ;  —  2.  sapta^rsayas : 
the  many  Rishis ;  later,  the  seven  stars  of 
the  Great  Bear;  —3.  a  Rishi,  i.e.  a  person 
renowned  for  piety  and  wisdom,  100";  — 
see  note  to  1 u. 

r  a  t  i ,  f.  spear.     [V  2  rs.] 

rsva,  a.  lofty. 

e,  pron.  root  in  eka,  eta,  ena,  eva,  evam. 
eka  [482a],  num.     —  1.    one;   only;    alone 

(by  one's  self) ;    alone   (excluding  every 

one  else);   sole;   single;   solitary;   advly 

in  cpds,  solely;  —2.  one  (of  two  or  more) ; 

the  one,  followed  by  anya,  dvitiya,  para  ; 

eke  •  •  eke,    some  •  •  others  ;    eke,    some 

folks,  some ;  —  3.  later,  a  certain,  quidam  ; 

or  almost  as  an  indef.  article  [482a3],  a  or 

an,  20 8.     [pron.  root  e.] 
eka-tatpara,  a.  solely  intent  on,  45*. 
ekatra,  adv.  in  one  place,     [eka,  1099.] 
eka  da,  adv.  at  one  time,  simultaneously, 

at  37  9 ;   elsewhere,  at  a  certain  time,   i.e. 

once  upon  a  time,     [eka,  1103.] 
eka-dega,  m.  a  certain  place,  and  so,  a 

place  or  spot  or  part. 

eka-nakaatra,    n.    lunar  mansion  con- 
sisting of  a  single  star  or  one  whose  name 

occurs  but  once,  see  104  8N.     [naksatra, 

1312.] 
eka-patni,  f.    wife   of   only   one   man, 

faithful  wife,     [acct,  1267a.] 
eka-pada,  f.  -I,  a.   having   (i.e,  taking) 

one  step, 
eka-bhaksa,   m.   sole   food;    at  end   of 

cpds  [1298],  having  •  •  as  sole  food,  eating 

•  •  alone. 

eka-mati,  a.  having  one  mind,  unanimous . 
eka-varna,    a.    having    one    color,    not 

brindled. 

ekakin,  a.  solitary,     [eka.] 
ekanjali,  m.  one  handful,     [anjali.] 
ekadaga,     num.     eleven.        [eka  +  daga, 

4762.] 

ekadaga,  a.  eleventh,     [ekadaga,  487 7.] 
ekanta,    m.  an  end;    a  retired  or  secret 

spot,     [anta.] 

ekapaya,  m.  diminution  by  one.  [apaya.] 
ekartha,   m.   one   purpose,   i.e.   one   and 

the  same  purpose,     [artha.] 
ekaha,  m.  one  day.     [2  aha.] 


[137] 


[aikamatya 


ekaika,  a.  one  by  itself;  one  singly; 
each  one  singly ;  every  single  one.  [eka 
+  eka.] 

ekaikagas,  adv.  one  by  one;  severally, 
[ekaika,  1106.] 

ekona,  a.  lacking  one.     [una,  477a.] 

eta,  see  etad  and  cf.  499b  with  497. 

6ta,  a.  rushing;  darting;  as  m.  deer.  [Vi, 
1176c.] 

etat-sama,  a.  equal  to  this.     [1265.] 

etat-samlpa,  n.  presence  of  this  one. 
[12(54.] 

etad  [499b],  pron.  this  here,  prop,  referring 
to  something  near  the  speaker  (e.g.  18 8,  19 u, 
51 19) ;  this ;  refers  almost  always  to  what 
precedes  (e.g.  69,  19 3,  51 18,  68 5),  has  just 
happened  (e.g.  20  n,  2512>13),  or  has  just 
been  mentioned  (e.g.  75,  25 18,  28 n),  as  being 
nearer  the  speaker;  very  seldom  —  28 6,  92 19, 
96 5  —  to  what  follows ;  joined  with  other 
pronouns:  w.  yad,  94 15;  w.  tad,  45 9,  95 6; 
w.  aham  to  be  supplied,  52 9.  [pron.  root 
e,  499b  :  in  usage,  etad  :  idam  :  :  Tav- 
ra  :  ra5e.] 

etad-artham,  adv.  for  this  purpose  ; 
therefore.  [499b2,  1302c4.] 

e  tar  hi,  adv.  nowadays,     [eta,  1103c.] 

eta-drg,  a.  such;  etadrk,  ace.  s.  n.,  such 
as  I  have,  82  ".  [518.] 

eta-drga,  a.  such  ;  et.  •  •  yat,  such  •  • 
that.  [518.] 

etavant,  a.  thus  much,  129;  etavan  •  • 
yena,  so  great  •  •  that,  21 10.  [eta,  517.] 

V  e  d  h  ( 6dhate  ;  edham  cakre  ;  aidhista  ; 
edhita ;  §dhitum).  thrive;  prosper, 
[ident.  w.  v'rdh,  q.v.  :  cf.  geha  w. 
grha.] 

en  a  [500],  end.  pron.  used  only  substantive- 
ly ;  unemphatic  him,  her,  it,  them.  [pron. 
root  e.] 

en  as,  n.  sin.  [perhaps,  '  deed  of  violence,' 
Vin.] 

enasvant,  a.  sinful,     [enas.] 

en  a,  adv.  in  this  way;  here;  para  ena: 
beyond  here  ;  beyond,  w.  instr.,  RV.  x. 
125. 8  ;  there  ;  yatra  •  •  ena,  whither  •  • 
thither,  [pron.  root  a,  see  idam,  and  cf. 
5022andlll2a.] 

eranda,  m.  Ricinus  communis,  i.e.  castor- 
oil  plant  or  Palma  Christi. 


eva,  adv.  —1.  in  this  way;  so;  in  this  sig- 
nification Vedic  only,  its  place  being  supplied 
in  post-Vedic  l>y  evam ;  yatha  •  •  eva,  as  •  • 
so,  86 13;  eva^id,  in  very  truth,  74 6; 

—  2.  just,  exactly,  etc.,  emphasizing  the 
preceding  word;  in  this  sense  Vedic  (695, 
85 J,  87 1,  91 5)  and  post-Vedic;  requires  the 
most  various  translations  —  sometimes  mere 
stress  of  voice :  precisely;  no  more  nor  less 
than ;  nothing  short  of ;  no  other  than ; 
merely ;  quite ;  without  exception ;  andha 
eva,  blind  outright;  vasudha^eva,  the 
whole  earth ;  mrtyur  eva,  sure  deatli ; 
musika  eva  krtas,  was  changed  back  to  a 
simple  mouse ;  cintayann  eva,  just  while 
he  was  thinking;  uktam  eva  maya,  just 
what  I  told  thee ;  lokaih  kimcid  vak- 
tavyam  eva,  folks  will  be  sure  to  say 
something ;  eka  eva,  entirely  alone ;  pu- 
mansa  eva,  only  males  ;  —  in  connection  w. 
pronouns  and  adverbs:  etad  eva,  this  very; 
tatha^eva,  all  so,  i.e.  also ;  na^eva,  by  no 
means ;  w.  very  attenuated  mg  in  ca^eva, 
and  also,  and  eva  ca,  and  also,  the  latter  at 
end  of  a  cloka,  58 15.  [pron.  root  e,  1102b  : 
sometimes  eva,  248a.] 

evam-vld,a.  knowing  so  or  such,  i.e.  well 
instructed,  knowing  what's  what. 

evamvidha,  a.  of  such  sort,  such,  [evam 
(1306)  +vidha,  1302c  5.] 

evam,  adv.  in  this  way ;  so ;  post-Vedic,  and 
supplying  the  place  of  eva  in  my  1 ;  used 
first  w.  V  vid :  ya  evam  vidiis,  who  know 
thus,  have  this  knowledge,  97 1>3;  yatha 
•  •  evam,  as  •  •  so ;  very  frequent  w.  uktva 
or  grutva,  upon  saying  or  hearing  this  ; 
evam  ukta,  thus  addressed ;  w.  impers. 
used  ppl.,  7 8,  39 22 ;  evam  astu,  so  be  it ; 
ma^evam,  not  so !  yady  evam,  if  that's 
the  case,  48 n;  evam,  in  that  case,  II4; 
evam,  likewise,  103 7;  refers  back  (e.g.  28 21, 
52 8),  or  forward  (e.g.  31 5,  37  8,  50 6) ;  used 
superfluously  w.  iti,  61 12;  as  eguiv.  to  evam- 
vidha, 15*.  [pron.  root  e,  1102b.] 

evam-bhuta,  a.  such,     [see  1273c.] 

eso,  a  Prakrit  form  for  esas,  49 8 


aikamatya,    n.    unanimity.      [ekamati, 
1211.] 


aitihasika] 


[138] 


aitihasika,  m.  teller  of  old  legends,   [iti- 

hasa,  1222e  2.] 
aindr  abarhaspatya,   a.  belonging   to 

Indra  and  Brihaspati.     [indrabfhaspati, 

1204c.]  

6kas,  n.  wonted  place;  home.     [Vuc.] 

om-krta,  a.  having  an  uttered  om,  accom- 
panied by  om.  [the  natural  order  would 
require  krtaum:  order  inverted  to  avoid 
such  an  undeclinable  stem.] 

6jas,  n.  strength;  power.  [Vvaj  oruj,  252, 
cf.  ug-ram  6j-as,  78 6:  cf.  Lat.  augus-tus, 
'  mighty,  i.e.  august.'] 

o jo-da  [352],  a.  strength-giving. 

o  d  a  n  a ,  m.  n.  grain  boiled  with  milk ;  por- 
ridge. [Vud:  for  mg,  cf.  Eng.  broth  and 
brew."] 

opaga,  m.  top-knot;  plume,  [perhaps  for 
*ava-pac.a,  V2pa§.] 

6m,  a  word  of  solemn  asseveration  and  rev- 
erent acknowledgment,  somewhat  like  &/j.-fii>; 
a  sacred  mystic  syllable,  uttered  at  the  beg. 
and  end  of  Veda-reading ;  cf.  pranava. 
[origin  uncertain.] 

6sadhi,  later  6sadhi,  /.  herb;  plant;  a 
simple. 

aupamya,  n.  similitude;  likeness,    [upa- 

ma,  1211.] 
aupavegi,  m.  patronymic  of  Aruna.    [lipa- 

vegi  (or  upavega?) :  cf.  1221.] 
a  u  sad  ha,   a.  consisting   of   herbs;   as  n. 

herbs     collectively  ;     simples  ;     medicine. 

[6sadhi,  1208d.]' 


I  ka  [504],  pron.  —  1.  interrogative,  who, 
what;  used  as  subst.  (76-7)  or  as  adj. 
(18 17);  kim  w.  instr.:  e.g.  kim  yuddhena, 
what  (is  there)  with  fighting,  what's  the 
use  of  fighting,  45 14;  so  17 19,  249;  so  ko 
'rthas,  17 18 ;  kim  w.  instr.  and  gen. :  e.g. 
nirujah  kim  ausaclhais,  what  has  a  well 
man  (to  do)  with  medicines,  22 3;  so  32 21, 
61  z~* ;  ka  w.  particles :  ko  nama,  who  in- 
deed ;  ko  nu,  who  pray ;  ko  va,  who  pos- 
sibly, 18 1; 

—  2.  indefinite,  both  adj.  and  subst.,  chiefly 
in  negative  clauses  and  w.  the  particles  [see 


507]  ca,  cana,  cid,  api;  —2 a.  w.  ma:  ma 
kasmai  dhatam  abhy  amitrine  nas,  de- 
liver us  not  over  to  any  foe  ;  —  2b.  ka  ca, 
some,  any,  adj.  or  subst. ;  kim  ca,  any- 
thing; w.  relative,  yag  (ca)  kag  ca,  (and) 
what  soever,  68 10;  —  2c.  w.  ca  na  and 
cana :  ka  ca  na,  also  or  even  not  any ; 
esp.  after  a  negative :  na  tarn  gaknuvanti 
vyahartum  api,  kim  ca  na,  can  not  even 
speak  to  him,  not  even  anything,  i.e.  can 
not  even  speak  anything  to  him,  819;  so 
96 21 ;  and  so  (the  feeling  for  the  negation  in 
cana  in  such  collocations  becoming  lost),  ka 
cana  means  any,  anything,  cf.  cana ;  w. 
relative,  soever ;  yat  kimcana,  whatsoever, 
916;  —  2d.  very  often  ka  cid:  any  body  or 
thing;  certain,  18 u;  often  w.  negative:  e.g. 
99.  2411  (twice  with,  twice  without) ;  kimcit 
kimcid,  each  a  little,  27 9;  w.  relative,  ya 
ka  cid,  whosoever,  whatsoever,  any  soever, 
21 n;  kani  kani  cid,  any  soever,  82 15; 
—  2e.  ka  api,  something,  somebody,  17  n; 
some,  a  or  an,  a  certain,  21 2 ;  na  ka  api: 
nothing,  39 21;  no,  no  one",  20 10; 

—  3.  derivs  of  ka,  see  505 ;  —  4.  exclam- 
atory, at  beg.  of  cpds :  cf.,  e.g.,  ka-purusa, 
kim-prabhu,  ku-drsti,  ko-vida,  and  see 
506,  1121e ;  —  5.  for  kim  as  adv.,  see  kim. 
[for  the  stem-forms  ka,  ki,  ku,  see  505 : 
cf.  Ionic  /co-,  Attic  TO-,  in  K6-Qev,  KUS,  etc., 
'whence,  how';  ri-s,  rl,  Lat.  qui-s,  qui-d, 
AS.  hwa,  hwas-t,  Eng.  who,  wha-t ;  w.  ka- 
tara,  'which  of  twain,'  cf.  it6-Tepo-s,  Lat. 
uter,  AS.  hwce-^er,  Eng.  whe-ther,  '  which  of 
twain ' ;  w.  ka  as  indef .,  cf .  n-s,  '  any  one.'] 

2  ka,  m.  Who,  as  name  of  a  god,  94 15-16  N. 

kansa,  m.  metallic  vessel;  as  collective, 
metallic  implements. 

kaksa,/.  —1.  region  of  the  girth;  —2. 
girdle,  cincture  ;  —3.  (like  French  ceinture) 
circular  wall ;  and  so  the  enclosed  court, 
[cf.  kankana :  cf.  Lat.  cinc-tus,  'girded'; 
for  1,  cf.  coxa,  'hip';  for  3,  cf.  canc-er, 
'  fence.'] 

kankana,  n.  ring-shaped  ornament,  brace- 
let, [cf.  kaksa.] 

kankala,  m.  n.  skeleton. 

kaccid,  see  kad. 

kaccha,  m.  border;  shore;  marsh-land ;. 
the  district  Cutch. 


[139] 


[2kara 


kaccha-pa,  m.  tortoise,  ['keeping,  i.e. 
inhabiting  the  marsh/  vbl  2  pa.] 

kataka,  m.  n.  dale. 

kana,  m.  a  small  grain  (as  of  dust  or  rice), 
[cf.  kanistha.] 

kantaka,  m.  thorn. 

kantaki-ksirin,  m.  pi.  thorn-plants  and 
milk-plants. 

kantakin,  a.  thorny;  as  m.  thorn-plant, 
[kantaka.] 

k  at  ham,  Vedic  katha,  interr.  adv.  how? 
in  what  way  ?  katham  etat,  how's  that  ? 
kathaih  nu,  how  indeed  ?  katham  cana, 
in  any  wise  soever  (emphasizing  a  preced- 
ing negation) ;  katham  api,  somehow,  [ka, 
1101.] 

\l  kathaya  (kathayati).  tell ;  talk  about ; 
pass,  be  called,  pass  for.  [lit.  '  tell  the 
how,'  'rb  oiroas  \tyeiv' :  denom.  fr.  katham, 
1058.] 

1  katha,  see  katham. 

2  katha,/.    —  1.  story,  tale,  fable ;  discus- 
sion; —  2.  personified,  Story,  56°.     [prop. 
'  the  how,  TO  oirtas,'  1  katha.] 

katha-chala,  n.  cover  or  guise  of  a 
fable. 

katha-pitha,n.  pedestal  of  Katha,  name 
of  the  first  book  of  the  Katha-sarit-sagara. 
[2  katha,  mg  2.] 

kathavatara,  m.  incarnation  of  Katha. 
[2  katha  (mg  2)  -j-  avatara.] 

katha-sarit-sagara,  m.  Story-stream- 
ocean,  title  of  Soma-deva's  collection. 

kad,  interr.  pel.  nonne,  num;  w.  cid,  nonne, 
num  ;  kaccid  drsta,  was  she  seen  ?  [crys- 
tallized ace.  s.  n.  of  ka,  lllla.] 

kad  a,  adv.  when?  na  kada  cana,  not  at 
any  time  soever,  never ;  kada  cid,  once  on 
a  time,  one  day ;  kada  cid  api  na,  never. 
[ka,  1103.] 

kadru,  a.  brown;  kadru  [355c],  f.  brown 
Soma-vessel. 

V  kan  or  ka  (cake;  akanit).  be  glad.  [cf. 
v'kam  and  Vcan.] 

kanaka,  n.  gold. 

kanaka-sutra,  n.  gold  cord  or  chain. 

kanaka-stambha-r ucira,  a.  shining 
with  gold  columns. 

kanistha,  a.  smallest ;  youngest,  [cf .  the 
following  words  and  kana  and  kanya.] 


kanisthaka,  a.  smallest;  f.  -ika  [1222d], 
sc.  anguli,  the  little  finger,  [kanistha.] 

kanistha-prathama,  a.  having  the 
youngest  as  the  first. 

kanlyans,  a.  smaller;  younger.  [cf. 
kanistha  and  467 2.] 

kandara,  n.  cave,  [perhaps  'great  cleft/ 
kain  (see  ka4)  +  dara.] 

kandarpa,  m.  the  god  of  love,  [perhaps 
'of  great  wantonness/  kam  (see  ka4)  + 
darpa.] 

kanyaka,/  girl,     [kanya,  1222b.] 

kanya,  f.  girl;  maiden;  daughter,  [cf. 
kanistha.] 

kanya-ratna,  n.  girl-jewel,  excellent 
maiden. 

kapata,  m.  n.  fraud. 

kapata-prabandha,  m.  continued  se- 
ries of  frauds;  machination,  plot. 

kaparda,  m.  small  shell  used  as  a  coin, 
80  =  1  paua;  -aka,  m.  the  same. 

kapala,  n.  —  1.  cup  or  dish,  10213;  —  2. 
cover  or  lid,  104 16;  —3.  cranium,  [for 
mg,  cf .  Lat.  testa,  '  earthen  pot/  w.  French 
tete,  'head.'] 

kap6ta,  m.  dove. 

kam,  pel.  —  1.  emphasizing  the  preceding 
word,  79 »;  -2.  interr.  pel.,  88 10.  [ka, 
lllla  :  cf.  kad,  kim.] 

V  kam  (cakame;  kamisyate;  kanta  [955a] ; 
kamayate,  -ti  [1041 2]).  wish;  will;  de- 
sire; love.  [cf.  v'kan  and  Vcan.] 

kamandalu,  m.  water-jar. 

V  kamp  (kampate ;  cakampe ;  kampita; 
kampitum;  -kampya).  tremble  or  shake. 

kambala,  m.  woolen  cloth. 

kambu,  m.  shell. 

kambu-griva,  m.  Shell-neck  (i.e.  having 
folds  in  the  neck  like  a  spiral  shell),  name 
of  a  tortoise,  [griva.] 

1  kara,  —1.  a.  doing;  making  or  causing 
or  producing,  at  end  of  many  cpds ;  —2.  as 
m.  the  hand  (lit.  the  busy  one) ;  —3.  as  m. 
nomen  actionis,  the  doing,  performance,  in 
duskara,  sukara.     [V 1  kr :  cf .  Lat.  cerus, 
'  creator.'] 

2  kara,   m.    ray,  beam.      [prob.  same  as 
1  kara  2  :  the  rays  of  the  heavenly  bodies 
are  conceived  as  their  hands  and  feet,  cf. 
pada  4.] 


karavarij 


[140] 


kara-vari,  n.  water  from  the  hand, 
karuna,  a.  mournful,  pitiable;  -a,  f.  pity, 
karuna-para,  a.  compassionate.  [1302b.] 
karkata,  m.  crab;  -aka,  the  same. 
karna,  m.  ear. 
karta,  m.  (earth-)  cut,  ditch.     [Vkrt:  see 

garta.] 
k  a  r  t  f ,  m.  doer ;  accomplisher  ;  officiating 

priest,  101 «.     [Vlkr.] 
kartavya,  grdv.  to  be  done  or  made,  w. 

the  various  mgs  of  \f  1  kr.     [V 1  kr.] 
k  a  r  t  a  v  y  a  t  a ,  /.  the  to-be-done-ness ;  -tarn 

bruhi,  tell  me  what  I  must  do.     [1237.] 
karpura,  m.  n.  camphor, 
karpura-pata,  m.  Camphor-cloth,  name 

of  a  certain  washerman, 
karpura-vilasa,   m.   Camphor-joy   (lit. 

having  pleasure  in  camphor),  name  of  a 

washerman. 

karma,  for  karman  in  cpds,  1249a2. 
karma-ccsta,/".  deed-performance;  ac- 
tion, 
karma-ja,  a.   deed-born,  resulting  from 

the  actions  of  a  life. 

karma-dosa,  m.  deed-sin,  sinful  deed, 
karman,   n.   deed,   work,   action  ;    sacred 

work   (as   sacrifice,   ablution);    rite,  59 l. 

[Vlkr.] 
kar  hi,  adv.  when?  karhi  cid,  at  any  time. 

[ka,  llOSc.] 
V  kal  (kalayati).  drive,  [cf.  Kf\f rat, ' urges 

on ' ;  &ov-ic6\os,  '  cattle  driver ' ;  Lat.  celer, 

(like  colloq.  driving,  i.e. '  hurrying ') '  swift.'] 
-  anu-sam,  lead  along  after, 
kal  a,  a.  dumb;  indistinct;  -am,  adv.  gen- 
tly, and  so  pleasantly  (of  humming), 
kal  ah  a,  m.  strife,  contention, 
kal  a,  f.  a  small  part,  esp.  a  sixteenth, 
kalpa,   m.    ordinance,   precept;    manner, 

way ;  etena  kalpena,  in  this  way. 
kalmasa,  n.  spot,  stain;  Jig.,  as  in  Eng., 

sin. 
kalmasa-dhvansa-karin,    a.   sin-de- 

struction-causing,  preventing  the  commis- 
sion of  crime, 
k  a  1  y  a ,  a.  well,  healthy,     [cf .  ica\6s,  '  fair ' : 

prob.   not   akin   are   AS.   hdl,   Eng.  hale, 

whole.'} 
kal  y  an  a,  /.  -ani  [355b],  a.  fair,  lovely. 

[kaly'a.] 


kalyana-kataka,  m.n.  Fair-dale,  name 

of  a  place. 
kavi,  a.  wise,  possessed  of  insight  (of  gods, 

esp.  Agni)  ;  as  m.  wise  man,  seer,  sage  ; 

poet;  pi.  wise  men  of  eld  (whose  spirits 

hover  about  the  sun),  91  12.    [prop,  'seer,' 

Vkii,  'see,'  for  *sku:  cf.  BuoaKdos,  *-<TKOFO-S, 

'  inspecting  the   sacrifice  '  ;    Lat.  cav-ere, 

'  look  out,  be  cautious  '  ;  Ger.  schauen,  AS. 

scedwian,  'look,'  Eng.  show,  'cause  to  look 

at.'] 
kavi-kratu,  a.  having  the  power  or  in- 

sight (kratu)  of  a  wise  one  ;   intelligent. 

[1296.] 
V  kas  (kasati;  kasta  ;  kasayati).     move. 

+  vi,  move  asunder;  open;  bloom;  caus. 

pass,  be  made  to  bloom. 
kas  mat,    adv.    why?    wherefore?       [ka, 


kansya,  a.  brazen;  as  n.  brass,    [kansa.] 
kaka,   m.   crow;   —f-  kaki,  crow-hen;  cf. 

vayasa,  'crow.' 
V  kanks      (kanksati,      -te  ;      cakanksa  ; 

kanksita).      desire,  long  for.     [desid.  of 

\  kam,  but  reduplicated  somewhat  like  an 

intens.  (1002),  *kam-ka(m)-s.] 
kaca,  m.  glass. 
kaca-mani,  m.  rock-crystal,  quartz,    [lit. 

'  glass-jewel.'] 
kancana,  n.  gold. 
kana,    a.    one-eyed;    perforated    (of   the 

eye),  blind. 
kana-bhuti,   m.   Kanabhuti,  name  of  a 

Yaksha,  see  53  3  N.     [lit.  '  Blind-luck.'] 
kanda,   m.   n.   section;    joint   of   a   stalk 

from  one  knot  to  another  ;  arrow. 
kantara,  m.  n.  great  or  primeval  forest. 
kanti,  f.    loveliness.      [Vkam,    1157,   cf. 

955a.] 
ka-purusa,   m.   miserable   man,  coward. 

[see  Ika4,  and  506.] 
kam  a,  m.  wish,  desire,  longing;  love;  at 

end  of  possessive  cpds  [1296],  having  desire 

for  •  •,    desirous    of  •  •  ;    kaniain,   see   s.v. 

[V  kam.] 
kama-duh    (-dhuk,   -duham,    -dhugbhis, 

etc.  [155]),  —1.  a.  yielding  wishes,  grant- 

ing every  wish  ;  —  2.  as  f.,  sc.  dhenu,  the 

fabulous   Wonder-cow.'     [for  2,    cf.   the 

horn  of  Amalthea.] 


[141] 


[Vkirtaya 


k jtm am,     adv.    at  will;    if   you  please; 

kamam  tu  •  •  na  tu,  if  she  please,  •  •,  but 

by  no  means  •  •,  64 12.     [kama,  llllb.] 
kamin,    a.    subst.    affectionate    (spouse). 

[kama.  ] 
kamini-sakha,   a.   in  the  company  of 

his  wives,     [see  sakha.] 
kaya,  m.   body.     [Vlci,  'build,'  Whitney 

43 :  for  mg,  cf .  5e'/*as,  '  body,  form/  and 

Sffjica,  '  build,'  and  Eng.  noun  build,  as  used 

of  '  a  man's  figure.'] 
kayika,  a.  corporeal;   performed  by  the 

body,     [kaya.] 
kara,    a.    making;    as  m.   maker;    deed, 

action;  sound,     [\llkr.] 
k  a  r  a  n  a ,  n.  that  which  makes  or  occasions ; 

cause,  57 7;  occasion;  reason;   sake,  10 1; 

ground  for  a  judgment,  22  n.     [Vlkr.] 
karin,  a.  causing,     [do.] 
karii,    m.    praiser,   poet,   singer.      [V2kr, 

'  mention  with  praise.'] 
karttikeya,    m.    metronymic  of  Skanda, 

god  of  war   (so   called   because   he   was 

nourished  by  the  Pleiads,  krttikas) :  cf. 

kumara  and    svamikumara.      [  krttika. 

1216.] 
karya,  grdv.  to  be  done,  faciendus,  w.  the 

various   shades  of  mg   belonging  to  V 1  kr ; 

requiring  to  be  instituted,  419;  requiring 

to  be  shown;  —as  n.  what  is  to  be  done; 

business ;  work ;  matter,  4  n ;  affair ;  duty ; 

emergency.     [V 1  kr,  963b.] 
karya-kala,  m.  time  for  action, 
karya-hantr,      m.      business-destroyer, 

mar-plot, 
karyaksama,  a.  unequal  to  or  unfit  for 

work,     [aksama.] 

kala,  m.  —  1.  the   right   or  proper   or  ap- 
pointed time ;  —  2.  time  in  general ;   —  3. 

Time,  as  the  destroyer,  i.e.  Death, 
kala-paga,  m.  snare  of  Death, 
kavya,  n.  poetry;  poem,     [kavi.] 
kavyagastra-vinoda,  m.  entertainment 

with  poetry  and  science,     [kavya-gastra, 

1252.] 
V  kag  (karate;  cakag£ ;  kagita ;  -kagya). 

be  visible ;  shine. 

+  ava,  be  visible,  lie  open. 

+  a ,  look  on. 

+  pra,  shine  out;  become  clear. 


kaga,  m.  visibility,  in  sakaga.     [Vkag.] 
kastha,  n.  stick  of  wood;  log. 
kastha-ccheda,    m.    dearth    of    wood. 

[227.] 

kastha-bharika,  m.  wood-carrier, 
kastha,  /   race-course;  course;  track  of 

the  winds  and  clouds  in  the  sky. 
kasthika,  m.  woodman,     [kastha.] 
ki,  cf.  Ika  4,  ana*  504. 
kim-suhrd,  m.  a  bad  friend,    [see  1  ka 4, 

and  506.] 
kit  ava,  m.  gambler;  f.  -vi,  as  a.,  addicted 

to  gaming,     [poss.  kim  +  tava,  '  what  of 

thee  ?  '  '  what  is  thy  stake  ? '] 
kim,    —1.  as  nom.acc.s.n.  to  kd,  see  Ika; 

-2.    as   interr.  adv.    [lllla],    how?    738- 

why?  18 10;  —3.  as  interr. pel.:    num;  kim 

aham  ajnas,  am  I  a  fool?  39 21;  an,  78 13, 

—  4.  in  connection   w.  other  pels:    kim  ca, 

moreover,  see  ca  3 ;  kim  tu,  however,  20 12 ; 

kim  cana,    somewhat,  46 9;    kim  punar, 

how   much   more    (or  less)?    17 15.      [see 

under  1  ka.] 
kim- art  ha,   a.  having  what   as   object; 

kimartham,  as  adv.  why  ?     [1302c4.] 
kim-prabhu,    m.    a   bad   master,      [see 

Ika 4,  and  506.] 

kim-bhrtya,  m.  a  bad  servant,     [do.] 
kiyad-dura,   n.  small  distance;  -re,  as 

adv.  [1116],  a  little  way.     [kiyant.] 
kiyant  [451],  pron.  a.    —1.   how   great? 

how  much?    what  sort  of  a?   45 10;   —2. 

(how  great,  in  a  derogatory  sense,  i.e.)  not 

great ;    small,    46 l.      [1  ka    or    ki,   505, 

11722.] 

kiyambu,  n.  water-lily, perhaps,  [cf.ambu.] 
kila,  kila  [248a],  adv.  indeed,  emphasizing 

the  foregoing  word. 
kis,   interr.  pel.      so  at  88 10.      [Ika,  504 2: 

see  1117:  cf.  nakis.] 
kit  a,  m.  worm;  caterpillar, 
kidrg-vyapara,     m.     what     business. 

[kidrg,  145.] 
kidrgvyaparavant,    a.    having    what 

business.     [1233.] 

kidfg,  a.  of  what  sort?      [see  518.] 
klri,  m.  praiser.     [V2kr.] 
V  kirtaya  (kirtayati  [1056,  1067];  pass. 

kirtyate).     —1.  make  mention  of;  tell; 

-2.  repeat;  call,     [kirti,  1061 '.] 


kirti] 


[142] 


+  pari,  tell  around,  announce. 

+  s  am,  announce, 
kirti,/.  mention;  esp.  good  report,  fame. 

[V2kr.] 

ku,  see  Ika4,  and  504. 
kukkura,    m.    dog.      [younger  form   of 

the  onomatopoetic  kurkura.] 
kutumba,   n.   household;    family;   -aka, 

the  same. 

kuttani,/.  bawd. 
k uncla,   n.  round  vessel;   round   hole   in 

the  ground  (for  water  or  sacred  fire), 
kundala,    n.    ring,    esp.    ear-ring.        [cf. 

kunda  and  1227.] 
kiitas,   adv.   from  what  place?   whence? 

wherefore?    why?   how?   19 ".      [Ika  or 

ku,  505.] 

kutuhala,  n.   —  1.  interest  felt  in  some- 
thing extraordinary ;    eagerness ;   -at,  as 

adv.  [1114b],  eagerly;  —  2.  interest  caused 

by  something  remarkable,  56  u. 
kiitra,    adv.    where1?    whither?     [Ika  or 

ku,  505.] 

ku-drsti,  f.  a  bad  or  false  view;   hete- 
rodox   philosophy.        [see     1  kd,  4,     and 

506.] 
kunti,/  Kunti,  one  of  the  two  wives  of 

Pandu. 
V  kup  (kupyati ;  cuk6pa;  kupita).     —  1. 

become  moved  or  agitated ;  boil ;  and  so 

—  2.  Jig.,  as  in  Eng.,  be  angry ;  boil  with 

rage. 

+  p  r  a ,  the  same. 
kumara,   m.    —  1.   new-born  child;    boy; 

youth,  51 10;  -2.  The  Youth,  epithet  of 

Skanda,   the   eternally   youthful    god   of 

war — see  karttikeya ;  —f.  -ri,  girl.     [cf. 

sukumara.] 
kumara-datta,    m.    name   of    a    man. 

['  given  by  the  god  Kumara.'] 
kumbha,    m.  jar;   pot;  urn.     [cf.  Ki5/x£r?, 

'  vessel.'] 

kumbha-kara,  m.  pot-maker,  potter, 
kumbhika,/  pitcher,     [kumbha.] 
kuru,  m.     as  pi.  the  Kurus,  a  people  of 

India ;  as  sing.  Kuru,  the  ancestor  of  that 

people, 
kuru-gravana,    m.    name  of   a  prince. 

[lit.  '  glory  of  the  Kurus,'  like  nv6o-K\rjs : 

acct,  1271.] 


kill  a,  n.  —  1.  herd  or  large  number  or 
swarm  (of  quadrupeds,  birds,  insects) ; 

—  2.  race  ;    family  ;    and   so,  as  in  Eng., 
good  family,  noble  stock.     [V3kr,  q.v. : 
cf.  akula.J 

kula-gila,  n.  family  and  character. 
[1253b.] 

kiilala,  m.  potter. 

kii-liga,  m.  axe.  [perhaps  '  cutting 
well,'  see  Ika 4,  and  506.] 

kulina,  a.  of  good  family,    [kula,  1223d.] 

kulira,  m.  crab. 

kugd,  m.  grass;  esp.  the  sacred  grass,  Poa 
cynosuroides,  with  long  stalks  and  numer- 
ous pointed  leaves. 

kuga-pifij  ula,  n.  tuft  or  bunch  of  Ku?a. 

k  u§  a  la,  —  1.  a.  in  good  condition;  equal 
to  or  fit  for  a  task ;  able ;  clever,  46 18 ; 

—  2.  as  n.  welfare,  well-being ;    kugalam 
te,  hail  to  thee. 

kugalin,a.  well;  prosperous.    [ku§ala  2.J 

kuga-hasta,  a.  having  Ku9a  in  the 
hand.  [1303.] 

V  ku  (kuvate).  found  only  w.  a,  and  per- 
haps meaning  see,  look.  [prob.  for  #sku, 
see  under  kavi.] 

+  a ,  look  forward  to,   i.e.  intend,      [see 
akuta.] 

kuta,  —1.  n.  horn;  —2.  m.  n.  peak,  [for 
mg  2,  cf.  the  Swiss  peak-names,  Schreck- 
horn,  Wetter-horn,  etc.] 

kup  a,  m.  cave,  hole;  well.  [cf.  KUTTTJ, 
'  cave,  hut/  Lat.  cupa,  '  vat,'  '  niche  for 
the  dead,'  borrowed  Eng.  coop,  '  vat/ 
whence  cooper.^ 

kurma,  m.  tortoise. 

V  Ikr  (Vedic,  krn6ti,  krnute  [715];  later, 
kar6ti,  kurute  [714];  cakara,  cakre;  V. 
akar,  akrta  [831,  834a];  later,  akarsit; 
karisyati ;  krta ;  kartum ;  krtva ;  -kftya ; 
kriyate ;  cikirsati;  karayati,  -te).  do, 
make,  in  the  various  meanings  and  uses  of 
these  words;  thus, 

—  1.  perform,  59 21 ;  accomplish;  cause; 
effect  ;  prepare,  83 15  ;  undertake,  52 2  ; 
commit,  29 12;  show:  e.g.  honor,  56;  fami- 
liarity, 9 n;  compassion,  21 19;  love,  42 18; 
favor,  52 21 ;  contempt,  54 16 ;  attend  to  : 
an  affair,  II4;  engage  in:  trade,  46 n;  a 
quarrel,  42 19;  —2.  do  something  (good  or 


[143] 


Lkrta 


bad)   for  a   person    (yen.),   32,   915;    -3. 
make  or  procure  for  another,  82  4 ;  grant ; 

—  middle:    get    for    one's    self;    assume: 
human  voice,  3  u ;  take  on :  form  or  shape, 
48 3,  49 6;  —4.   execute;    follow:    advice, 
40 7;  —5.  work  over,  prepare  :  food,  68 3; 

—  6.  accomplish;    be  good  for,  185;  —7. 
make  :  a  sound,  26  n ;  utter :  the  syllable 

»om,  608'9; 

—  8.  (like  Eng.  do  in  don,  doff)  put  in 
or  on;    w.   loc.,  81  >,  436;    set,   105U;  w. 
adverbs :    see  agratas,   ama,   avis,   tiras, 
puras,  bahis ;  —9.  make  a  person  (ace.) 
to  be  something   (ace.),  79 12;   transform 
into,  40 13  ff . ;  render,  w.  factitive  predicate 
ace.,   18 8;  w.  the  predicate  in   composition 
[1094]:    e.g.  sajji-kr,  make   ready,  34 17; 
— 10.    w.  adv.    in    -dha,  divide   in   parts, 
57 10;  —11.  do,  go  to  work,  proceed,  37 8; 
pass,  impers.,  30 16 ;    — 12.  do,  esp.  sacred 
work ;  with  karma,  97 2 ;   without  karma 
(like  pefciv  Off  and  facere),  to  sacrifice, 
93 12  •  _  see  also  krta. 

—  desid.    desire  to  perform;  ppl.  [1037], 
cikirsita,  that  which  is  sought  to  be  done, 
intention. 

—  cans,    cause  to  do  or  make  or  be  done 
or  made  ;    see   to   it  that  a  thing  takes 
place,   16 1 ;    pass,    tena    sa    pranamam 
karitas,  by  him  he  was  caused  to  make 
obeisance,  36 7 ;  caws,  equiv.  to  simple  verb, 
265. 

[cf.   ai>To-Kpd-T<ap,   '  self-actor,   indepen- 
dent ' ;  Kp6-vos,  an  old  harvest-god,  '  Per- 
ficus,  the  Completer,  Ilipener ' ;  Lat.  cer-us, 
'  creator ' ;     Kpaivu,    '  accomplish  ' ;    Lat. 
credre,    '  create  ' :    see   kratu  :    orig.  root- 
form,  perhaps,  skr,  1087d.] 
+  ad  hi,  put  over;  put  in  office. 
+  a  p  a ,  put  off ;  injure,  opp.  of  upakr. 
+  a  ram  or  alam,  see  these  words. 
+  a ,  bring  hither,  74 10 ;  prepare,  fashion, 
make. 

+  v  y  -  a ,  separate,  analyse. 
+  up  a,  bring  something  to  some  one;  do 
a   service,    act   as   an   auxiliary,   opp.   of 
apakr.    [w.  the  use  of  upa,  cf.  that  of  sub 
in  subvenire,  '  aid.'] 

+  pari,  (poss.    surround,    deck,    and   so) 
make  ready ;  adorn. 


+  pra,  —1.  carry  forward,  accomplish; 
effectuate,  cause ;  —  2.  mid.  set  before ; 
put  before  one,  i.e.  make  the  subject  of 
discussion  or  treatment ;  w,  buddhim,  put 
a  plan  before  one's  self,  i.e.  decide. 
+  prati,  work  against,  counteract. 
+  sam,  —1.  put  together;  conficere, 
prepare ;  —  2.  treat  according  to  the 
sacred  usages,  administer  a  sacrament 
to,  see  samskara;  consecrate,  106 3;  —3. 
adorn. 

V  2kr  (akarit;  intens.  carkarti).  mention 
with  praise. 

V  3kr  (kirati  [242];  cakara,  cakre;  akarit; 
karisyati;  kirnd  [957b] ;  -kirya).     pour 
out  or  scatter  abundantly  (e.g.  hail-stones)  ; 
cast  forth  (missiles);  strew;  cover  or  fill 
with.     [cf.  kula,  '  swarm.'] 
+  vy-ati,  pass,  be  scattered  in  various 
directions;  be  brought  to  confusion,     [cf. 
vyatikara,  'disaster.'] 
+  ava,  strew  (loose  earth);  throw  in. 
+  a,  scatter  abundantly ;  cover  over,  fill ; 
aklrna,  bestrown,  covered,      [cf.  akara, 
'abundance,  mine/  akula,  'full.'] 
+  sam-a,  bestrew;  cover. 

krcchra,  a.  distressful;  troublesome;  as 
n.  trouble. 

krcchra-karman,  n.  hard  work;  drudg- 
ery. 

V  krt  (krntati,  -te  [758] ;  cakarta  ;  akrtat; 
kartisyati,  kartsyati ;  krtta ;  -kftya  ; 
krtyate).  cut;  cut  off.  [cf.  kata  (for 
karta,  'cut,  depression  in  the  head,'  i.e.), 
'temple,'  and  Kpdr-cupos,  'temple';  Lat. 
curt-us,  'docked,  short.'] 
+  ud,  cut  out  or  off;  cut  up,  butcher. 

1  krt,  vbl  in  cpds.     making;  doing;  caus- 
ing; as  m.  maker.     [Vlkr,  1147c.] 

2  krt,   a   time,   in   sa-krt.       [perhaps   fr. 
Vlkr,    'a   doing,   a   time':    cf.   kftu,    'a 
time.'] 

krta,  a.  —1.  made;  done;  —2.  prepared; 
—  3.  attained,  —4.  well  done,  and  so, 
good;  —5.  as  n.  deed;  —6.  (perhaps 
made,  i.e.  won)  and  so,  the  side  of  the 
die  marked  with  four  spots,  the  lucky 
or  winning  one  ;  —7.  the  golden  age, 
name  of  the  first  yuga,  see  58 2  N. 
[Vlkr.] 


krtakrtya] 


[144] 


krta-krtya,  a.  having  one's  duty  done 

or  end  attained, 
krtakrtyata,  f.    condition    of    having 

performed  one's  duty.     [1237.] 
krta-buddhi,     a.     having    a    made-up 

mind,  of  resolute  character. 
krta-mauna,  a.  having  a  kept  silence, 

silent, 
krta-samketa,  a.  having  an  agreement 

made,  agreed  upon  as  a  rendezvous, 
krtanjali,  a.  having  a  made  gesture  of 

reverence,  with  reverent  gesture,   [anjali.] 
krtanna,    n.    prepared   or   cooked   food. 

[anna.] 
krtavajna,   a.   having  contempt    (done, 

i.e.)  shown  to  one,  disdained,     [avajna.] 
kfti,  f.   —1.   the  doing,   the   production; 

—  2.  a  production,  literary  work,    [v'lkr.] 
kftu,    a    doing,    a   time;    only   in  ace.  pi. 

-krtvas,   and    that    at    the    end   of  cpds. 

[Vlkr,  1105 ».] 
krte,  as  prep,     on  account  of,  for  the  sake 

of,   for,  w.  gen.   [1130]  or  in  composition. 

[loc.  of  krta,  lit.  'in  the  matter  of  (cf. 

mg  5),  1116.] 
kftti,  f.   pelt,  hide.      [Vkrt:  for  mg,  cf. 

Sfp/j.a,  '  hide/  and  Seipw,  '  flay.'] 
kfttika,  f.  pi.  the  Pleiads,      [cf.  krtti : 

perhaps  the  constellation  was  conceived 

as  having  the  shape  of  a  pelt.] 
krtya,  grdv.  to  be  done;  as  n.  that  which 

ought  to  be  done  or  is  to  be  done,  and  so, 

duty,  purpose,  end;  —f.  -a,  action,  deed. 

[v'lkr,  963beni] 
krtvas,  adv.  times;  see  krtu. 
krtsnd,  a.  whole;  entire. 
V  krp  (kfpate  [745b]).     mourn,  lament, 
krpa,/.  pity,  compassion.     [Vkrp.] 
kfmi,  m.  worm. 
V  kr§  (kfgyati  [761a] ;   cakarga;  krgita). 

grow   lean.       [cf.    KO\OK-O.VOS,   'long   lank 

person/   /co\ooWs,    #KO\OK-JOS,   '  colossus  ' ; 

Old   Lat.  crac-entes,   Lat.  grac-iles,  'lean, 

slender.'] 

krc_a,  a.  lean,  haggard.     [Vkrg,  958.] 
V  krs   (karsati;   krsati;    cakarsa ;   akrk- 

sat;  karaisyati;  kraksyati,  -te;  krsta; 

krastum  ;    krstva  ;  -kfsya).     —  1.  kars- 
ati :   tug,  draw,  pull;   —  2.   krsati:  draw 

furrows ;  plough. 


+  a,    draw   on,   attract;    draw    from    (a 

source). 

+  u  d ,  pull  up,  elevate. 

+  pra,  draw  forward,  place  in  front. 

krsti,  /.  pi.  people,  folk.  [Vkrs,  mg  2: 
orig.  '  tillages,  tilled  lands/  then  '  settle- 
ment, community.'] 

krsna,  a.  black,  dark;  w.  paksa,  the  dark 
half  of  the  lunar  month,  from  full  to  new 
moon;  as  m.,  sc.  paksa,  the  dark  lunar 
fortnight. 

kfsna,  m.  the  black  antelope. 

krsna-paksa,  m.  the  dark  lunar  fort- 
night. 

krsna-sarpa,  m.  a  very  poisonous  black 
Cobra,  Coluber  Xaga. 

krsnajina,  n.  skin  of  the  black  antelope, 
[ajina.] 

','  krsnaya(krsnayate).  blacken,  [krsna, 
1059b.] 

v'  kip  (kalpate;  caklp6  [786];  kalpsyate ; 
klpta ;  kalpayati, -te).  be  in  order;  be 
suitable  or  serviceable  to ;  help ;  klpta, 
in  order,  fixed,  settled;  —caus.  put  in 
order;  ordain;  arrange;  dispose;  fix  (in 
the  manifold  applications  of  this  word  as 
used  colloquially).  [prob.  not  akin  are 
Goth,  hilpan,  Eng.  help.~\ 
+  upa,  caus.  prepare;  furnish;  provide. 
+  sam,  caws,  arrange  together;  deter- 
mine ;  will ;  purpose. 

klpta-ke^anakhagmagru,  a.  having  hair 
and  nails  and  beard  in  order,  i.e.  trimmed. 
[ke§a-nakha-gmacru,  1252.] 

klptanta,  having  its  end  prescribed; 
limited,  [anta.] 

k6ta,  m.  intention;  desire;  will,  [v'cit, 
'  look,  be  intent  upon.'] 

ketu,  m.  brightness;  pi.  beams.  [Vcit, 
'  look,  appear,  shine ' :  cf .  Goth,  haidu-s, 
('appearance,  manner/  i.e.)  'way/  AS. 
had,  '  way,  manner,  condition/  Eng.  -hood, 
-head  (as  in  maidenhood,  godhead),  Ger. 
-heit :  cf.  under  maya.] 

k  6  v  a  1  a ,  a.  exclusive ;  excluding  all  else ; 
alone ;  -am,  adv.  only. 

ke"qa,  m.  hair  (of  the  head);  mane,  [see 
kesara.] 

kega-paksa,  m.  du.  the  two  sides  of 
the  hair  of  the  head ;  the  temples. 


[Uo] 


[Vkri 


k  e  g  a  -  gmagru-loma-nakha,  n.  pi.  hair  of 
the  head,  beard,  hair  of  the  body,  and 
nails.  [1253a.] 

keg  ant  a,  m.  hair-end;  long  hair  hanging 
down ;  locks. 

kegfn,  a.  maned,  with  flowing  mane, 
[kega.] 

kesara,  m.  hair;  mane.  [written  also 
kegara,  cf .  kega :  cf .  Lat.  caesaries,  '  hair, 
mane/  but  not  Eng.  hair.'] 

kesaragra,  n.  ends  of  a  mane,     [agra.] 

kaivarta,  m.  fisher. 

kotara,  n.  hollow  of  a  tree. 

kotta,  m.  fort. 

ko-danda,  in.  bow  (of  an  archer),  ['good- 
stick,'  see  Ika4,  and  506.] 

kodandatani,  f.  the  notched  end  of  a 
bow.  [atani.] 

kopa,  m.  anger;  -at,  adv.  [1114b],  angrily. 
[Vkup.] 

kopakula,  a.  full  of  anger,    [akula.] 

kolahala,  m.  n.  uproar,  confused  cry. 
[onomatopoetic.] 

ko-vida,  a.  well  knowing  or  skilled,  [see 
Ika4,  and  506.] 

kautuka,  n.  curiosity,  eagerness;  -at, 
adv.  [1114b],  eagerly. 

kaunteya,  m.  son  of  Kunti,  i.e.  king 
Yudhishthira.  [metronymic,  1216.] 

kauravya,  m.  descendant  of  Kuru,  i.e. 
Yudhishthira.  [patronymic,  1211  :  cf. 
1208c.] 

kaulala,  n.  pottery,     [kiilala.] 

kaugala,  n.  cleverness;  ability,    [kugala.] 

kratu,  m.  power,  whether  of  body  or  of 
mind  or  of  both:  —1.  might,  73 n;  —  2. 
will,  75  '2 ;  understanding,  80 5  —  cf.  daksa ; 
inspiration,  insight,  esp.  for  sacred  songs 
and  acts;  —3.  sacred  deed,  sacrifice,  16 7; 
ceremony,  cf.  yajnakratu.  [Vlkr,  'do, 
effect,'  1161 :  orig.  sense  of  word  in  mgs  1 
and  2  was  prob.  '  an  effecting,  a  power  to 
do  or  carry  out':  for  mg  3,  see  \flkrl2  : 
cf .  uparvs,  '  mighty,'  AS.  heard,  '  strong, 
hard,'  Eng.  hard.~] 

\!  kram  (kramati  [745d],  kramate  ;  ca- 
krama,  cakram6 ;  akramit ;  kramisyati, 
-te,  kransyate ;  kranta  [955a] ;  krami- 
tum,  krantum  ;  kramitva,  krantva  ; 
-kramya ;  kramyate ;  kramdyati,  kram- 


ayati   [1042c2  mid.]),     step;   go;   go  to- 
wards. 

+  ati,  step  beyond;  excel;  overcome. 

4  sam-ati,  excel,     [sam  intens.,  1077b 

end.] 

+  a,  step  near  to;  come  upon;    attack; 

overpower. 

+  ud,  go  out;  depart  (of  the  vital  spirit); 

cans,  cause  to  disembark. 

+  abhy-ud,  caws,  cause  to  step  out. 

+  up  a,  step  unto;  approach,  310. 

+  nis,  go  out. 

+  para,    step  forth;    advance    boldly; 

and  so,  show  one's  strength  or  courage. 

[hence  parakrama,  '  valor ' :    cf .  kram  + 

vi.] 

+  pari,  go  around,  circumambulate. 

+  pra,    step    forward;    set   out;    start 

from. 

+  vi,  move  away  or  on;  proceed;  attack 

boldly  ;     and    so,    show    one's     courage. 

[hence    vikrama,    '  valor  ' :    cf .   kram  + 

para.] 

-fsam,  come  together;  approach;  enter 

(a  zodiacal  sign,  said  of  the  sun). 
krama,  m.  —1.  step;  regular  progress  or 

order;  -ena,  -at,  gradatim,  cf.  yathakra- 

mam;  —2.  procedure;  method;  way,  36 21. 

[V  kram.] 
kramagas,  adv.  step  by  step;  gradually; 

in  order.     [1106.] 
kravya,    n.    raw   flesh;    corpse;    carrion. 

[v'*kru,  which  perhaps  means  'coagulate, 

become  stiff ' :  w.  kravis,  '  raw  flesh,'  cf . 

Kpeas,  *KpeFas,  '  flesh ' ;  w.  kru-ra,  '  bloody, 

raw,'  cf .  Lat.  cru-dus,  '  bloody,  raw,'  cruor, 

'  blood ' ;  cf .  AS.  hrdw,  '  corpse ' ;  Eng.  raw, 

Ger.  roh,  'raw.'] 
kravy a- vahana,    a.    carrying    off    the 

corpses. 

kravyad,  a.  consuming  corpses,     [ad.] 
kravyada,  a.  the  same,     [ada.] 
k  r  i  y  a ,   f.    action  ;    performance ;    doings ; 

labor,  pains.     [V 1  kr,  1213d.] 
\/  kri  (krmati,  krmlte;   kresyati;   krita; 

kretum;  kritva;  -kriya).     buy,  ic.  instr. 

[281b]  of  price,     [perhaps  akin  w.  Vlkr, 

and  so  meaning  '  do  business,  trade.'] 

~  u  p  a ,  buy. 

—  vi,  sell;  sell  for  (instr.). 

10 


Vkrid] 


[146] 


V  krid  (kridati,  -te;  cikrida,  cikride; 
kridisyati;  kridita;  kriditum;  -kridya). 
play,  sport. 

kr  Id  a, /.  play,  sport.     [Vkrid.] 

kritotpanna,  a.  bought  or  on  hand  (of 
food),  [utpanna,  Vpad.] 

V  krudh  (krudhyati,  -te[761];  cukr6dha; 
akrudhat ;  kruddha ;  kr6ddhum ;  krud- 
dhva).  be  angry. 

krudh,  /.  anger. 

krudhmi  or  krudhmin,  a.  wrathful. 
[V krudh:  cf.  1167  and  1231:  paroxytone.] 

V  krug  (kr6gati  ;  cukr6ga  ;  akruksat  ; 
krusta;  kr6stum ;  -kriigya).  cry  out; 
call ;  howl,  [cf .  Kpav-rf,  '  cry/  f  °r  *KpavK-r) : 
for  y  in  place  of  K,  cf '.  r-fiyavov,  '  crucible,' 
w.  •rtj/cw,  '  melt.'] 

krura,  a.  bloody;  raw;  fig.  harsh,  [see 
under  kravya.] 

kroda,  m.  —1.  breast,  bosom;  —  2.  in- 
terior, [for  mg  2,  cf.  garbha2.] 

kr6dha,  m.  anger.     [V krudh.] 

kr6ga,  m.  call;  calling  distance;  Anglo- 
Indian  a  Kos.  [Vkrng.] 

kr  ogamatr  avasthita,  a.  stationed  at 
the  distance  of  a  Kos.  [kroga-matra  -f 
avasthita.] 

V  klig  (kligyate,  -ti ;  ciklega  ;  klista  ; 
klestum;  -kligya).  be  distressed. 

klega,  m.  pain;  trouble.     [Vklig.] 

kv&,  V.  kua,  adv.  —1.  where?  whither? 
kua  babhuvus,  what  has  become  of  ?  —  2. 
kva  cid :  anywhere ;  in  any  case,  ever, 
27  20;  w.  na,  never.  [  Ika,  505.] 

k  s  a ,  as  collateral  form  of  V 1  ksi  in  ksa-tra, 
and  as  vbl  of  the  same,  w.  the  mg  '  abiding, 
situate,'  in  antari-ksa. 

ksana,  m.  instant;  moment;  -ena,  -at. 
as  advs  [1112b,  1114b],  instantly,  [prob. 
'  the  time  of  a  glance,'  a  shortened  form 
of  Iks-ana,  '  glance ' :  for  mg,  cf .  Eng. 
"in  the  twinkling  of  an  eye,"  and  Ger. 
Augen-blick,  '  glance  of  an  eye,  i.e.  mo- 
ment.'] 

ksanika,/.  -I,  a.  momentary,     [ksana.] 

k  s  a  t  £ ,  ppl.  of  V  ksan. 

ksatra,  n.  —1.  rule,  dominion,  power, 
86 M;  —2.  later,  the  temporal  power,  im- 
perium  (as  distinguished  from  the  spirit- 
ual power,  brahman,  'sacerdotium') ;  the 


second  or  princely  caste  or  a  member  of 
it.  [from  ksa  =  v  1  ksi  2  :  cf .  ksatra-pa, 
'  governor  of  a  dominion,  satrap,'  and  the 
borrowed  ffarpd-injs.l 

ksatra-bandhu,  m.  one  who  belongs  to 
the  ksatra  or  second  caste. 

ksatriya,  m.  —1.  ruler,  75 l;  —2.  one 
who  belongs  to  the  ksatra  or  princely 
caste,  a  Kshatriya,  57  16N.  [ksatra,  1214a.] 

V  ksan  (ksan6ti,  ksanut<§ ;  aksanista ; 
ksata).  harm  ;  hurt ;  break,  [closely 
akin  w.  V  2  ksi,  q.v.] 

ksantavya,  grdv.  to  be  put  up  with  or 
pardoned.  [Vksam,  212.] 

ksa  pa,  /.  night.  [cf.  oW™,  'cover,' 
<//e'4>os,  '  darkness ' :  for  ^,  cf .  V  ksar.] 

ksapaha,  n.  a  night  and  day,  wxd-fi/J-fpov. 
[2  aha,  1253b.] 

v'  ksam  (ksamate,  -ti;  caksame;  ksam- 
isyate,  ksansyate  ;  ksanta  [955a] ;  ksan- 
tum  ;  ksamyate).  —1.  be  patient;  en- 
dure ;  put  up  with  ;  ksanta,  patient ;  —  2. 
forgive ;  pardon. 

ksa  ma,  a.  patient;  bearing  or  enduring; 
ana"  so,  equal  to  a  thing,  able,  [v'ksam.] 

ksama,y.  patience;  long-suffering,    [do.] 

1  ksaya,  m.  dwelling-place.     [VI ksi.] 

2  ksaya,  m.  destruction;  decay.    [\'2ksi.] 
V  ksar    (ksarati,    -te  ;     caksara  ;    aksar 

[890];  ksaritd).    -1.  flow;  -2.  liquefy; 

melt  away ;  and  so,  perish,      [for  *skar : 

cf.      tyeipca     (tffireipw)  =  <p6eip<a,     '  destroy,' 

4-<p0dp-r),    '  perished ' :    for  i^,   cf .   ksapa, 

ksiti:  foT<p0,  cf.  2  ksi.] 
ksar  a,  a.  perishable.     [Vksar.] 
V  ksa  (ksayati  [761dl];  ksana).    burn, 
ksara,   a.   pungent;   saline.      [v'ksa:   cf. 

£i)p6-s,  'dry':  for  mg,  cf.  Eng.  caustic,  lit. 

'  burning,'  fig.  '  pungent.'] 
V  Ik  si,    with   two    meanings,    'dwell,'   and 

'  rule,'  attaching  themselves  to  the  steins  ksi 

and  ksaya  respectively ;  thus, 

—  1.  kse-ti,  3d  pi.  ksi-y-anti :  abide  or 
while  or  dwell,  esp.  in  quiet  and  safety, 
79 18;  inhabit,    [cf.  ksiti,  1  ksaya,  ksetra, 
ksema  1,    '  dwelling-place ' ;    a^(pi-Kri-ovts, 
'dwelling  around,'  Kri-ai-s,  'settlement.'] 
+  up  a,  rest  on,  be  dependent  on. 

—  2.  ksaya-ti  :  pos-sess ,   be-sitzen ;   be 
master  of;  rule,  71 9.     [cf.  ksema 2,  'pos- 


[147] 


[khala 


session ' ;  K«'-/cTrj-yuai,  '  am  master  of,'  KTO- 
ofiai,  'get.'] 

[cf.  the  collateral  form  ksa :  for  con- 
nection of  1  and  2,  cf.  the  relation  of  Lat. 
sedere,  '  sit,'  and  pos-sidere,  '  be  master  of,' 
and  of  Ger.  sitzen,  '  sit,'  and  be-sitsen,  '  be 
master  of.'] 

l/  2k si  (ksinati,  later  ksin6ti;  aksesta; 
ksita,  ksind ;  -ksiya ;  kslyate ;  ksapa- 
yati  [1042e]).  destroy;  make  an  end  of; 
exhaust ;  —  pass,  wane  ;  ksina,  ruined, 
lost ;  —  caus.  weaken,  [cf .  <pOtvw,  *<t>Qwvia, 
'  perish,  wane,'  <t>6l-pei>os,  '  dead ' :  for  <f>0, 
cf.  ksar :  w.  the  secondary  ksa-n,  cf. 
KTa.-fj.evos,  'slain,'  Kreivu,  *Krev-jta,  'slay.'] 
+  apa,  pass,  be  afflicted,  suffer  loss. 

k  s  i  t ,  i-bl.  inhabiter  or  ruler,  at  end  of  cpds. 
[v'lksi  1  and  2:  see  1147c.] 

ksitf,  f.  dwelling,  abode,  79 18;  piece  of 
ground  or  land;  the  earth,  the  ground. 
[V 1  ksi  1 :  cf .  Krl-ffi-s,  '  settlement.'] 

ksiti,  f.  destruction.  [V2ksi:  cf.  tyi-ai-s 
=  <f>diffts,  '  decay ' :  for  fy,  cf.  ksar.] 

V  ksip  (ksipati,  -te  ;  ciksepa,  ciksipe  ; 
ksepsyati,  -te;  ksipta;  kseptum;  ksip- 
tva ;  -ksipya;  ksepayati).  dart;  cast; 
throw ,  caus.  cause  to  fly  or  burst,  84 4. 
+  a,  —  1.  throw  at;  —  2.  fig.  (like  Eng. 
fling,  make  flings  at),  deride,  put  to  shame, 
810;  —3.  draw  towards  one's  self,  call  out 
(a  person  to  vindicate  himself),  556. 
+  ni,  throw  down  (one's  self,  one's  body). 
+  vi-ni,  lay  down  separately  or  orderly. 
+  sam,  dash  together  in  a  heap;  de- 
stroy. 

ksipta-laguda,  a.  having  the  cudgel 
thrown. 

ksipra,  a.  darting  ;  quick  ;  -am,  adv. 
quickly.  [Vksip.] 

ksira,  n,  milk.     [prob.  Vksar.] 

ksirin,  a.  milky  ;  as  m.  milk-plant, 
[ksira.] 

ksirodaka,  n.  milk  and  water,  [udaka: 
1253b.] 

V  ksud  (ks6dati,  -te  ;  cuks6da;  ksunna; 
-ksudya).  shatter;  stamp  upon;  grind 
small. 

ksudra,  a.  small,     [\lksud.] 

ksudra-buddhi,  m.  Small-wit,  name  of 
a  jackal.  [1298.] 


ksud-vyadhi,  m.  hunger  and  disease. 
[ksudh:  1253a.] 

V  ksudh  (ksddhyati  ;  ksudhita).  be 
hungry ;  ksudhita,  hungry. 

ksudh,/.  hunger.     [ V ksudh,  383a.] 

k  s  u  d  h  a ,  f.  hunger.     [V  ksudh.] 

ksudharta,  a.  distressed  with  hunger, 
[ksudha  +  arta.] 

ksetra,  n.  dwelling-place,  87 n;  piece  of 
ground;  field.  [Vlksil.] 

ksetra-pati,  m.  master  of  a  field; 
farmer. 

ks6ma,  m.  —1.  abode;  place  of  rest; 
security;  well-being,  61 8;  —2.  possession; 
kseme  •  •  yoge,  in  possession  •  •  in  acquisi- 
tion, i.e.  in  the  enjoyment  of  what  we 
have  got  and  in  the  getting  of  more, 
[v/lksil  and  2:  for  *ske-ma,  1166:  cf. 
Goth,  haim-s,  '  village ' ;  A.S.  ham,  Eng. 
home,  and  -ham  in  place-names;  perhaps 
also  Ktafj.il  (if  for  K^JUTJ"?),  'village.'] 


kha,  n.    —1.  hole;  hollow;  —2.  opening; 

—  3.  hole  in  the  hub  of  a  wheel ;  —  4.  void 
space;  the  sky.     [Vkhan,  cf.  333.] 

kha-ga,  —1.  a.  moving  in  the  sky,  flying; 

—  2.  as  m.  bird,    [for  mg  2,  cf.  antariksa- 
ga   and   kha-gama,    'bird,'    ura-ga   and 
bhujam-gama,    '  snake,'    and    turam-ga, 
'  horse.'] 

kha-gama,  the  same. 
khanda,  a.  broken;  as  m.  a  break,  sec- 
tion,  piece ;    khandaka,   m.    lump-sugar. 

[hence,  prob.,  through  the  Persian,  Arabic, 

Italian,  and  French,  the  Eng.  candy. ,] 
V  khandaya     (khandayati).         break; 

khandita,     broken     (of     a     command). 

[khanda,  1055.] 
V  khan   or  kha   (khanati,  -te ;   cakhana, 

cakhnus  ;     akhan     [890]  ;     khanisyati  ; 

khata  ;    khanitum  ;    khanitva,   khatva ; 

-khaya;  khanyate,  khayate ;  khanayati). 

dig ;  caus.  cause  to  be  dug.    [if  for  *skan, 

cf .  Lat.  can-alls,  '  ditch,  canal.'] 

+  a ,  dig,  burrow,  in  akhu. 
khara,  a.  harsh;  as  m.  ass  (so  called  from 

his  harsh  bray),  67 19. 
khala,    m.    —1.    threshing-floor;    —2.    a 

mean,    low-lived    fellow.       [the    tertium 
10* 


khalu] 


[148] 


comparationis    for   1    and   2   is    perhaps 
'  dirt.'] 

khalu,  pel.  —1.  now  (confirmative) ;  atha 
khalu,  now;  —  2.  indeed  (emphasizing  the 
preceding  word),  55s;  —3.  to  be  sure  (con- 
cessive), 98  3. 

V  kha,  see  khan. 

V  khad  (khadati;  cakhada;  khadisyate ; 
khadita  ;  khaditum  ;  khaditva  ;  khad- 
yate;  khadayati).  chew;  bite;  eat,  esp. 
of  animals;  feed  on,  24 16;  devour,  2 111; 
khadita,  eaten,  23 3,  etc.  [if  for  *skand 
or  sknd,  cf.  Kvifa,  V/cvtS,  'bite,  sting,' 
Ki/i5ij,  '  nettle,'  but  not  Eng.  nettle.'] 

khaditavya,  grdv.  edendus.     [vkhad.] 

V  khid  (khidati;  khinna;  -khidya).     de- 
press, but  only  fig. 
+  u  d ,  pull  out. 

khila,  —  1.  »».  piece  of  waste  land  between 
cultivated  fields ;  a  bare  spot ;  —  2.  a 
gap. 

khu,  a  Prakrit  form  for  khalu. 

khe-cara,  a.  moving  in  the  sky.  [kha, 
1250c.] 

khecaratva,  n.  power  of  flying  (by 
magic).  [1239.] 

kheda,  m.  depression,  sorrow.    [Vkhid.] 

kheda-vaga,  a.  having  depression  as 
one's  controlling  influence,  under  the  do- 
minion of  sorrow. 

V  khya  (khyati;  cakhyau;  akhyat  [847]; 
khyasyati ;  khyata ;  khyatum ;  -khyaya ; 
khyayate  ;     khyapayati,     -te     [1042d]). 
simple  verb  only  in  pass,  and  caus.     —pass. 
be   well   known  ;    be   talked   of  ;  —  caus. 
make  known,     [orig.  mg,  perhaps,  'shine, 
appear  or  look  (intrans.),  see  (trans.)'.] 
+  abhi,  look  at;  behold,  78 13. 
-fa,   —  1.  show,  tell;  narrate,  55 19;  —2. 
designate,  name  ;  —  caus. :    act.  tell ;   mid. 
have  told  to  one's  self,  105 7. 
+  praty-a,    (lit.    show   back,  i.e.)  turn 
away,  repulse,  reject,  920;    refuse,     [the 
Ger.    zuriick-weisen    has     just    the    same 
mgs.] 

+  v  y  -  a ,  show  to  discriminately,  i.e.  ex- 
plain. 

+  s  a  m ,  tell  together,  i.e.  reckon  up. 
-pari-sam,     reckon    up    completely, 


khyati,  f.  the  being  well  known;  fame; 
khyatim  gam,  become  famous.    [Vkhya.] 


g  a ,  vbl.  going,  in  many  cpds  ;  situate,  e.g. 
in  madhyaga  ;  as  m.  nomen  actionis,  the 
going,  in  durga,  suga.  [v'gam,  cf.  333.] 

gagana,  n.  sky. 

gang  a,  f.  the  Ganges.  [fr.  \'gam^=ga, 
w.  intens.  reduplication,  1002b.] 

g  a  j  a ,  m.  elephant. 

gaja-yutha,  m.  herd  of  elephants. 

gajendra,  m.  a  great  elephant.  [see 
indra.] 

gana,  m.  —1.  troop,  (of  Maruts)  90 18; 
crowd,  (of  friends)  39;  host  (of  stars)  ; 
flock,  (of  birds)  38;  —2.  pi.  troop-deities, 
inferior  deities  which  regularly  appear  not 
singly,  but  in  troops,  67  n ;  esp.  those  that 
compose  the  retinue  of  Qiva ;  then,  as  sing., 
a  single  one  of  Qiva's  attendants,  a  Gana, 
55 20 ;  —  3.  a  number. 

ganana,  /.  a  numbering,  calculation,  tak- 
ing into  account,  ['»' ganaya.] 

v'  ganaya  (ganayati).  number,  calculate, 
[gana,  1055.] 

ganita,  ppl.  calculated;  as  n.  [1176a], 
calculation,  arithmetic,  [v  ganaya.] 

gata,  ppl.  —1.  gone,  221;  departed;  ?<-.  inf. 
snatum  gata,  gone  to  bathe,  44 2 ;  so  41 2; 
—  2.  often  at  beg.  of  cpds,  see  these ;  —  3. 
gone  to:  w.  ace.  5®,  15 20;  w.  prati  ana" 
ace.,  23 15;  —4.  (having  arrived  at,  i.e.) 
situated  in :  w.  ace.,  62 15 ;  w.  loc.,  5 u ;  in 
cpd,  e.g.  svahasta-gata,  situated  on  my 
own  hand;  —5.  gone  to  a  condition,  see 
Vgam4;  attained  to,  (fame)  56 12;  -con- 
ditioned, in  durgata,  sugata.  [v'gam, 
954d.] 

gata-prana,  a.  whose  breath  is  gone, 
dead. 

gata-samkalpa,  a.  whose  purpose  or 
will  for  the  moment  is  gone,  purposeless. 
[1299.] 

gatanugati,  f.  the  going  after  him  who 
has  gone  (before),  the  following  in  the 
old  ruts,  [anugati.] 

gatanugatika,  a.  addicted  to  following 
in  the  old  ruts,  [gatanugati,  1222a.] 

g  a  t  a  s  u ,  a.  whose  life  is  gone,     [asu.] 


[149] 


[garbha 


gati,  /.  —  1.  a  going,  way  of  going,  ability 
to  go;  —  2.  progress,  18 18;  eventus,  issue, 
20 13;  —3.  way  of  escape,  refuge,  52 15; 

—  4.   the  way  or  course  esp.  of  the  soul 
through  different  bodies,  metempsychosis ; 
and  so,  a  condition  of  the  soul  during  thesL 
transmigrations,  a  man's  lot  or  fate,  53 lv, 
6510,G66,6621ff.    [Vgam,  1157:  cf.  ySo-o-i-:. 
'going,  power  to  go.'] 

V  gad  (gadati;  jagada;  gadisyate;  gad- 
ita;  gaditum;  -gadya).     speak. 
+  n  i ,  say. 

gad  a,  m.  disease. 

gantavya,  grdv.  eundum,  used  impers. 
[Vgam.] 

g  and  ha,  m.  smell  ;  pi.,  w.  gubha,  per- 
fumes. 

gandharva,  ?«.  —1.  orig.,  perhaps,  the 
deity  of  the  moon,  the  Gandharva;  —  2. 
in  Epos,  pi.  Gandharvas,  heavenly  singers 
belonging  to  Indra's  court ;  as  sing,  one  of 
these,  a  Gandharva. 

gabhira  (  V.,  later)  gambhira,  a.  deep. 

V  gam  (gacchati,  -te  [747,  G08] ;  jagama, 
jagme  ;  V.  agan  [833],  later  agamat  ; 
gamisyati,  -te ;  gata ;  gantum  ;  gatva  ; 
-gatya,  -gamy  a  ;  gamy  ate  ;  jfgamisati  ; 
gamayati,  -te).  —  1.  go,  move;  go  to, 
3 6 ;  go  towards ;  go  away,  28  n,  36  6 ;  come ; 
w.  pratipam,  go  wrong ;  —  2.  go  by,  pass 
(intrans.):  of  time,  20 3;  of  days,  29 13; 

—  3.  come  unto,  i.e.  arrive  at,  w.  ace.,  3 7, 
84 7;  reach,  w.  loc.,  69 8;  come  into,  w.  loc., 
71 6;   get  at,  95 19;   —4.  go  to  a  state  or 
condition  :   w.  pancatvam,  go  to  dissolu- 
tion, i.e.  die,  32 21,  etc. ;  so  to  destruction, 
296;  despondency,  44 18;  w.  nijaiii  gatim, 
(went)   to  his  own  proper  condition,  i.e. 
became  a  Yaksha  once  more,  53 12 ;  —  5. 
manasa  gam,  (go  with  the  mind,  i.e.)  per- 
ceive, 15 10. 

[cf.  fialvca  (*0avjw,  *yFf/jj<a),  'go';  Lat. 
vSnio,  #gv&mio,  'come';  AS.  cum-an,  Eng. 
come ;  for  the  kw  which  is  to  be  expected 
in  Germanic  as  answering  to  the  old  gv, 
cf .  Ger.  be-quem,  Old  Eng.  cweme,  '  con-ve- 
nient,  fit,  pleasant':  cf.  gaccha  and  &daK€, 
'go  thou';  gata-s,  'gone,'  and  PUTO-S, 
'(gone  over,  i.e.)  passable';  gati-3  and 
jScuri-?,  'a  going':  see  also  v'ga.] 


+  adhi,  —1.  go  to;  attain;  —2.  get  at, 
learn,  study,  read  —  cf.  Vi  +  adhi. 
+  anu,  go  after,  follow. 
-i-  antar,  go  within,  enter. 
i-  a  pi,  go  unto,  join,  91 5  ff. 
+  abhi,  go  unto,  1  u;  go. 
+  a  ram,  see  s.v. 
lava,  come  down. 

-i-a,   —  1.   go  to,  610;    come   to;    come 
hither,  52'2,  10 2S ;  —2.  return  (52 22),  ?<SM- 
allij  w.  punar,  4 3,  etc. ;  —  agata :  —  1.  ar- 
rived, come,  7 9 ;    w.  inf.  c,rotum  agata, 
come  to  hear,  28 5;    so  27 10;  arrived   (as 
guest),    287;    -2.    returned,    2417;    -3. 
having  gone    to  a   condition,   e.g.   death, 
46 3;    —  agantavyam,    grdv.,     as    impers. 
pass.  w.  anena,  this  one  will  come  hither ; 
-=-  desid.  desire  to  return,  101 5. 
+  abhy-a,  come  unto,  visit;  abhyagata, 
as  subst.  guest. 
+  upa_a,  approach. 
+  sam-upa_a,  go  to  together. 
+  sam-a,  assemble;  meet,  61 8. 
+  u  d ,  go  out,  proceed  from. 
+  u  p  a ,  go  unto,  approach. 
+  nis,  proceed  from  (abl.),  51 n;  nirgata, 
departed. 

+  prati,  come  back,  return. 
+  vi,  go  asunder;  vigata,  gone,  vanished. 
+  s  a  m ,  mid.  come  together,  meet ;  unite 
one's  self  with;  and  so,  come  to  enjoy; 
—  cans,  assemble,  as  trans. 

gam  a,  a.  going,  at  end  ofcpds.     [v'gam.] 

gambhira,  a.  deep;  cf.  gabhira. 

garut,  n.  wing. 

garutmant,  a.  winged;  as  m.  bird,  [for 
mg,  cf.  paksin.] 

v  garJ  (garjati;  jagarja;  garjita ;  garj- 
itva;  -garjya).  roar. 

garj  ana,  n.  roar. 

garta,  m.  (earth-) cut,  ditch.  [younger 
form  of  karta,  q.v.] 

gardabha,  m.  ass;  -i,/.  she-ass.     [1199.] 

garbha,  m.  —1.  uterus  concipiens,  the 
conceiving  womb  ;  abde  garbhad  eka- 
dage,  in  the  eleventh  year  from  (the 
womb,  i.e.)  conception;  —2.  (as  in  Mil- 
ton's Earth's  inmost  womb)  the  interior, 
inside,  34 5,  43 2,  cf.  kroda  ;  at  end  of  cpds, 
having  •  •  in  the  interior,  containing  •  •,  cf. 


garbhavant] 


[150] 


padmagarbha;  —3.  conceptum,  fruit  of 
the  womb;  garbham  dadhanas,  conceiv- 
ing fruit,  92 12;  embryo,  46 5,  93 7;  scion; 
and  so  —  4.  a  new-born  child.  [Vgrabh, 
'  concipere  ' :  with  garbha  in  mg  1,  cf . 
Sf\<(>vs  and  8o\<pds,  'womb,'  a-Se\<(>6s  and 
a.-Se\<f>e-i6-s  (=  sa-garbh-ya-s),  'of  the 
same  womb,  i.e.  brother';  in  mg  3,  cf. 
PpeQos,  '  embryo,'  and  Eng.  calf  in  moon- 
calf: in  mg  4,  cf.  Goth.  Icalbo,  Eng.  calf.'} 

garbhavant,  a.,  in  fern,  only,  pregnant. 
[garbha  3:  see  1233.] 

garbha-stha,  a.  being  in  the  womb,  un- 
born. 

V  garb,  (garhate  ;  jagarhe ;  garhita; 
garhitum;  -garhya).  blame,  reproach; 
garhita,  despised. 

V  gal  (galati;  galita).  -1.  drip;  -2.  fall; 
galita,  fallen  out,  gone  (claws,  teeth, 
eyes),  [hence  Jala,  'water':  cf.  V/3a\  in 
interns,  mg,  e.g.  •norap.'bs  els  a\a  /SaAAcop, 
'river  flowing  into  the  sea';  Ger.  quellen, 
'flow,  spring,'  Quelle,  'fountain.'] 

gava,  equiv.  of  go,  'bull,  cow,  beeve,'  in 
cpds.  [see  1209a.] 

gavyuti,/.  pasture-land ;  generalized,  ter- 
ritory, abiding-place,  [lit.  'having  food 
for  cattle,'  g6  +  utf ,  see  go  4:  the  y  is 
euphonic,  cf.  258.] 

V  ga  (jigati ;  agat).  go;  come,  [collat- 
eral form  of  gam,  q.v. :  w.  jfgati,  cf .  La- 
conic &ifidri,  'strides';  w.  agat,  cf.  €&ri, 
'  went.'] 

+  a  b  h  i ,  go  unto ;  w.  gramam,  become 
weary. 

gatu,  m.  —1.  motion,  movement,  course; 
—  2.  progress ;  equiv.  to  the  Eng.  -fare  in 
wel-fare  (for  mg,  cf.  verb  fare,  '  get  on, 
go')  —  see  sugatuya;  —3.  (place  of  re- 
course, i.e.)  refuge,  abiding-place,  83 9. 
[Vga,  'go,'  1161.] 

ga.tr a,  n.  —  1.  (means  of  moving,  i.e.)  a 
limb  of  the  body ;  —  2.  by  synecdoche,  the 
body.  [Vga, 'move,' 1185a.] 

gamin,  a.  going,  going  upon,  going  to. 
[Vgam,  1183 3.] 

garbha,  a.  relating  to  the  embryo  or  to 
pregnancy  (of  sacrifices),  [garbha,  1208f.] 

garbhika,  a.  relating  to  the  womb,  pre- 
natal, [garbha,  1222e2.] 


garhapatya,  —  1.  a.  pertaining  to  the 
householder;  as  m.,  sc.  agni,  the  house- 
holder's fire,  102  2N. ;  —2.  as  n.  the  being 
head  of  the  house,  89  6;  the  housekeeping, 
89 17.  [grhapati,  1211.] 

gir  [392],  /•  —  1.  invocation,  praise,  74 12; 

—  2.  sing,  and  pi.  speech,  words,  87 16,  49 9 ; 
-  3.  voice,  3  ".     [V 1  gr,  242  '• 3.] 

giri,  m.  mountain,  55 8. 

V  gu  (intens.  j6guve  [1007 3]).  cause  to 
sound,  proclaim,  [cf .  y6os,  /3o-fi,  '  cry ' ; 
Lat.  bovare,  '  howl.'] 

gun  a,  m.  —1.  a  single  thread  of  a  cord; 
a  string ;  esp.  bow-string ;  —  2.  quality  ; 
adscititious  quality,  as  distinguished  from 
the  real  nature  (svabhava,  'ingenium'), 
22 20;  —3.  as  philosophical  technical  term, 
one  of  the  three  pervading  qualities  of  all 
nature,  to  wit,  sattva,  'goodness,'  rajas, 
'  passion,'  and  tamas,  '  darkness,'  66  8  ff . ; 

—  4.  as  specialization  ofmg  2,  a  good  qual- 
ity, virtue,  1 4>  12,  etc. ;   excellence,      [for 
play  on  ings  1  and  4,  see  nirguna  and 
18 5.] 

guna-deva,  m.  Gunadeva,  a  pupil  of 
Gunadhya.  [lit.  'having  virtue  as  his 
god,'  1302.] 

gunavant,  a.  virtuous,  18*;  excellent, 
322.  [1233.] 

gunagalin,  a.  possessing  virtues,  excel- 
lent, [see  galin.] 

gunadhya,  m.  Gunadhya,  see  53 3N.  [lit. 
'  rich  in  virtue,'  adhya.] 

gunanvita,  a.  endowed  with  excellence ; 
(of  an  asterism)  lucky,  [anvita,  Vi.] 

gunin,  a.  virtuous,  excellent,     [guna.] 

V  gup  (jug6pa;  gopsyati;  gupita,  gupta ; 
g6pitum,  g6ptum;  gupyate;  jugupsate, 
-ti).  keep;  guard;  desid.  seek  to  keep 
one's  self  from,  i.e.  shun,  detest ;  ppl. 
jugupsita,  detested,  inspiring  aversion, 
59 12.  [prob.  a  secondary  root,  originating 
in  the  denom.  verb-stem  gopaya :  see  this 
and  go-pa.] 

guru,  a.  —1.  heavy;  and  so  —2.  fig.  (like 
Eng.  weighty),  important;  —3.  worthy  of 
honor,  28 13 ;  —  4.  as  m.  the  one  to  be 
honored  /car'  f^o-^v,  the  teacher  or  Guru, 
604ff. ;  loc.  gurau:  in  the  house  of  the 
Guru,  61 23;  in  case  of  a  Guru,  104 4.  [cf. 


[151] 


[gopa 


the  comp.  garlyans  :  cf.  ftapvs,  Lat.  gravis, 
*garu-i-s,  Goth,  kaurus,  '  heavy.'] 

v'  guh  (guhati  [745c]  ;  juguha  [793f], 
juguhe  ;  aghuksat  [910,  155] ;  gudha 
[222 3];  guhitum;  -giihya).  hide;  gulha, 
hidden,  76 15. 

+  apa,  hide  (trans.)   away  from,  w.  abl., 
85  u ;  put  away,  get  rid  of,  77 1. 

giih, /.  hiding-place;  instr.  guha:  used  as 
ach-.  guha  [1112e],  in  secret.  [Vguh.] 

giiha,/.  hiding-place;  cavern,     [do.] 

giihya,  grdv.  cclandus  ;  secret,  hidden, 
[do.] 

guhyaka,  m.  one  of  a  class  of  demigods, 
who,  like  the  Yakshas,  wait  on  Kubera, 
god  of  wealth,  and,  dwelling  in  mountain 
caverns  (guha),  keep  his  treasures,  [so 
named  from  their  living  in  caverns  or 
hidden  places :  1222.] 

V  Igr  (grnati,  grmte;  jagara;  garisyati; 
girna[957b];  -glrya).  —1.  invoke,  call; 
—  2.  salute,  praise;  —3.  speak  out,  say. 
[cf .  gir,  '  speech,  voice ' ;  yypvs,  '  speech, 
voice ' ;  Doric  yapvev,  '  speak ' ;  Lat.  garrio, 
'  talk ' ;  Eng.  call.'] 
+  sam,  chime  in  with,  agree. 

V  2gr  (girati  ;  jagara;  agaiit  ;  girnd 
[957b]  ;  -girya).  swallow.  [cf.  &opd, 
'  food,'  j3i-/3p(a-(rK<i>,  '  eat/  Sy/jio-fidp-o-s, 
'  folk-devouring ' ;  Lat.  carni-vffr-us,  '  flesh- 
eating,'  de-vordre,  '  swallow  down,  de- 
vour.'] 

+  ni,  swallow  down;  devour  (the  sun  in 
an  eclipse),  7616  —  see  Vgras. 

V  3gr  (nor.  ajigar  [867];  intens.  jagarti 
[1006];  caws,  jagarayati).  —1.  intens.  be 
awake;  wake,  intrans.;  jagrhi  [1011],  be 
thou  watchful,  have  a  care  for,  w.  dat., 
89 n;  wake  up,  intrans.,  30 16;  —  2.  caws, 
wake,  trans.,  30 5.  [for  the  history  of  the 
word,  see  1020 :  for  1,  cf .  t-yp-f)-yop-a,  '  am 
awake,'  e-yp-ero,  'awoke'  (intrans.);  for 
2,  cf.  tyflpca,  'wake'  (trans.).] 

gftsa,  a.  clever;  wise. 

V  grdh  (gfdhyati;  jagardha ;  agrdhat ; 
gardhisyati ;  grddha;  grddhva).  —  1. 
take  long  strides  ;  —  2.  be  eager  or  greedy 
for.  [for  *ghrdh  :  cf.  Eng.  greedy.] 

gfdhra,  —1.  a.  greedy;  —2.  m.  vulture. 
[\/grdh,  1188a:  the  Ger.  offers  an  exact 


parallel :  Geier,  '  vulture,'  is  prop.  '  the 
greedy  (bird),'  from  Gier,  'greediness.'] 

grdhra-kuta,  m.  Vulture-peak,  a  moun- 
tain in  Magadha. 

grha,  in  V.,  m. ;  later,  m.  in  pi. ;  otherwise, 
n.  house,  28 7,  79 15;  w.  mrnmaya,  house 
of  earth,  the  grave  ;  grham  gam,  go  home, 
52 10;  so  40 3,  68  n;  as  pi.  the  house  as  con- 
sisting of  various  rooms  and  buildings, 
89 12;  mansions,  87 7.  ['that  which  re- 
ceives one,'  V  grah :  cf .  geha.] 

grha-pati,  m.  master  of  the  house,  [acct, 
1267a.] 

grha-patni,  f.  mistress  of  the  house, 
'[do.] 

grha-stha,  a.  abiding  in  a  house;  as  m. 
householder  or  Brahman  in  the  second 
stage  of  his  religious  life,  see  agrama. 

grhagrama,  m.  house-stage,  second  stage 
in  a  Brahman's  life,  see  a^rama. 

geha,  n.  house,  [ident.  w.  grha:  cf.  the 
ident.  Wrdh  and  edh.] 

g6  [361c],  m.f.  —1.  a  beef  in  its  old  sense 
of  bull  or  cow ;  pi.  beeves,  kine,  cattle ; 
the  Vedic  type  or  symbol  of  all  welfare 
and  blessing  and  riches  (e.g.  80 IB),  like 
"  milk  and  honey  "  with  the  Hebrews ;  —  2. 
beef  in  the  derived  and  now  usual  sense  oj 
flesh;  pi.  pieces  of  flesh,  84 16;  -3.  (the 
milch  cow  of  kings,  i.e.)  the  earth,  63 7; 

—  4.   observe   that   gavyiiti,   gotra,    gopa, 
gopati,  gomaya,  and  many  other  cpds  of 
go  lose  their  special  reference  to  cattle  and 
take  a   more  general  mg.      [cf.  /3ovs,  stem 
£OF,  '  a  beef,  ox,  cow ' ;  Lat.  6os,  stem  bov, 
'ox,  cow';  AS.  cu,  Eng.  cow.] 

go-ghna,    a.    kine-killing  ;     as    m.    co.w- 

slaycr. 
g6tama,  m.  Gotama,  a  Vedic  seer  of  the 

tribe  of  Angiras. 
gotra,   n.  —1.  cow-stall,  cattle-pen;   —2. 

perhaps,  pen  of  cattle,  and  so  —3.  group 

in  general  (see  go4) ;  —4.  esp.  family,  19 16; 

—  5.    family   name,    103 19,    see   naman2. 
[from  go :  mgs  2  and  3  are  not  authenti- 
cated by  the  literature.] 

gotra-ja,  a.  born  in  the  family;  as  m.  a 

relative, 
go-pa,  m.  —1.  cow-keeper,  cow-herd;  —2. 

keeper  in  general  (see  go 4).     [2 pa.] 


gopati] 


[152] 


g6-pati,  m.  —  1.  lord  of  kine;  —2.  lord 
in  general  (see  go  4).  [acct,  1267a.] 

V  gopaya  (gopayati,  -te).  be  keeper, 
keep,  [gopa,  1055.] 

go -pa  [351],  m.  —  1.  cow-keeper;  —  2. 
keeper  in  general  (see  go 4),  85 16;  protec- 
tor, 69 15.  [2  pa.] 

V  gopaya  (gopayati,  -te).  be  keeper; 
keep,  91 12.  [gopa,  1055.] 

gomaya,  —1.  a.  bovine;  as  n.  —2.  cow- 
dung,  103 22 ;  —  3.  dung  in  general  (see 
go  4)  ;  w.  anaduha,  dung  of  a  steer, 
1053-20.  [see  maya.] 

go  -  y  u  k  t  a ,  a.  yoked  with  cattle ;  w .  cakra, 
wagon  drawn  by  cattle.  [Vyuj.] 

go-raksaka,  m.  cattle-keeper,  cow-herd. 

g6-sakhi  [343a],  a.  having  cattle  as  com- 
panions, rich  in  cattle,  [sakhi,  186.] 

go-stha,  m.  cow-stall,  byre,    [stha,  186.] 

gaunika,  f.  -I,  a.  standing  in  relation  to 
the  three  guna's,  see  guna  3.  [guna, 
1222e2.] 

gautama,  m.  patronymic  from  Gotama; 
Gautama,  name  of  various  men.  [g6tama, 
1208f.] 

V  grath  or  granth  (grathnati;  granthi- 
syati;  grathita;  -grathya).  —  1.  string 
together,  connect;  —2.  put  together,  i.e. 
corn-pose  (a  literary  work),  [for  mgs,  cf. 
Lat.  com-ponere,  '  put  together,  compose ' ; 
also  serere,  'connect,  entwine/  w.  sermo, 
'  discourse.'] 

granth  a,  m.  —  1.  (a  string  of  words,  i.e.) 
verse  or  couplet,  53 6,  etc ;  —  2.  a  corn-posi- 
tion, book,  work,  17  8.  [V  granth :  for  mgs, 
see  under  grath,  and  for  1,  cf.  Lat.  serere 
w.  series,  'row,  string.'] 

granthfn,  a.  subst.  having  books,  bookish, 
book-reader,  [grantha.] 

V  grabh,  in  Rigveda;  later,  grah. 

—from  grabh :  grbhnati,  grbhnite  ; 
jagrabha,  jagrbh6;  agrabhlt,  agrabblsta 
[900];  grbhita;  grbhltva;  -gfbhya. 

—from  grah:  grhnati;  jagrahajagrhe; 
agrahit,  agrahista  [900];  grahisyati,  -te; 
grhlt&  ;  grahitum  ;  grhitva  ;  -gf hya  ; 
grhyate ;  grahayati,  -te. 

—  1.  grasp ;  seize  with  the  hand ;  hold ; 
take ;  w.  hastam  or  panim,  take  the  hand 
(of  the  bride  at  the  v.-edding),  895;  take 


hold  on  (loc.),  14 18;  grhita  ke^esu,  seized 
by  the  hair ;  used  of  a  rabbit  taking,  i.e. 
leading  with  him  a  lion,  33*;  —2.  take 
possession  of,  take,  46 22;  get,  44 5;  —3. 
receive,  accept,  20 10,  56 1 ;  —4.  of  fluids, 
take  in  the  ladle,  941 ;  —5.  of  names,  take 
upon  the  lips,  mention,  64 13,  103 19;  —6. 
fig.,  as  in  Eng.,  grasp,  i.e.  perceive,  know ; 

—  7.   get,  learn;   —caus.   cause   to   learn. 
[see  under  garbha:  connection  w.  Eng. 
gripe,  Ger.  greifen,  exceedingly  doubtful.] 
+  pari,  —1.  hold  on  both  sides;  and  so 

—  2.  become  master  of ;  master,  overcome, 
surpass. 

+  prati,  take  hold  of,  59 23;  accept. 
+  vi,  —1.  hold  asunder;  separate ;  make 
a  division;  and  so  —2.  quarrel;  fight. 
+  s  am,  hold  together,  clasp. 
+  upa-sam,  clasp  with  the  hands. 
V  gras  (grasate ;  jagrase ;  agrasit;  gras- 
isyate  ;     grasta  ;    grasitva  ;    grasyate  ; 
grasayati).     —1.  swallow;  devour,  10 10; 

—  2.  of  the  demon  Rahu,  who  swallows, 
i.e.  eclipses  sun  and  moon,  23  *.    [perhaps 
akin  w.  V  2  gr,  '  swallow.'] 

V  grah,  see  grabh. 

graha,  m.  seizure  (with  a  claw,  i.e.),  bite. 

[Vgrah.] 
grab,  an  a,  n.  the  grasping,  i.e.  acquisition. 

[Vgrah 6,  7.] 
grabh  a,     a.     subst.      grasping,      grasper. 

[v1  grabh.] 
grama,  m.  —1.  inhabited  place,  hamlet, 

village,  see  9816N. ;  —2.  the  inhabitants, 

community, 
grama-kama,  a.  having  desire  for  the 

village,  fond  of  abiding  in  the  village. 
gravan,  m.  stone;  esp.  stone  for  pressing 

the  Soma. 
g  r  a  h  a ,  a.  subst .  grasping,  grasper,  in  cpds. 

[Vgrah.] 
grahya,  grdv.  to  be  grasped;  perceivable. 

[do.] 
griva,  /.  nape  of  the  neck;  neck,     [for 

#gaerva :    cf.   Aeolic   Seppa,  #5epFa,  Epic 

Sfipil,  'throat,  neck.'] 
gnsnia,  m.  summer. 


g  h  a ,  form  of  ghan,  i.e.  han,  in  cpds.    [1143c, 
333.] 


[153] 


[caksus 


ghat  a,  m.  a  jar. 

g liana,  m.  —  1.  slayer;  —  2.  slaughter; 
—  3.  a  compacted  mass,  lump ;  —  4.  cloud. 
[\(  ghan,  i.e.  ban :  cf .  <p6vo-s,  '  slaughter.'] 

g  bar  ma,  m.  warmth,  heat.  [\/2ghr:  cf. 
6ipfjLo-s,  for  #(j)opij.6s,  li&t.formus,  'warm.'] 

V  gnus  (gh6sati,  -te  ;  jugh6sa ;  ghusta ; 
-ghusya  ;  ghosayati).  sound  ;  make  a 
noise. 

V  Ighi  (jigharti;  ghrta;  gharayati).  be- 
sprinkle; be-drop;  drip  (trans.);  ghrta, 
see  s.v. 

+  praty-abhi,  cans,  sprinkle  over  re- 
peatedly. 
+  vy-a,  sprinkle  here  and  there. 

V  2ghr,  glow,  be  warm,  in  a-ghrni,  'glow- 
ing,' and  gharma,  tj.v. 

ghrta,  H.  —1.  butter,  clarified  and  then 
hardened,  Anglo-Indian  ghee,  much  used 
for  culinary  (cf.  68  *)  and  religious  (cf. 
88 ")  purposes  :  cf.  ajya,  'butter  in  a 
melted  state ' ;  —  2.  butter  or  fat  in  general, 
also  as  symbol  of  fruitfulness  and  abun- 
dance. [Vlghr,  'drip,'  1176a:  for  mg,  cf. 
Eng.  dripping,  'fat  which  falls  in  drops 
from  meat  in  roasting.'] 

ghrta-pagu,  m.  sacrificial  beast  made 
of  ghee. 

ghrta-gciit,  a.  dripping  with  (ghee,  i.e.) 
fatness. 

ghor&,  a.  awful;  dreadful;  horrid. 

ghor a- caksus,  a.  having  an  evil  eye. 

ghorakrti,  a.  having  an  awful  form, 
[akrtij 

gh6sa,  m.  noise.     [Vghus.] 

ghna,  a.  killing;  destroying;  removing. 
[\f  ghan,  i.e.  han :  see  21(3. 9.] 

ghnya,  grdv.  to  be  slain,  in  aghnya.    [do.] 

V  ghra  (jighrati  [749a];  jaghraii;  ghrata; 
-ghraya;  ghrayate;  ghrapayati  [1042d]). 
smell ;  snuff  at. 


c  a ,  end.  con/,  and,  also,  re,  que  ;  —  1  a.    is 

found,  esp.  in  the  older  literature,  with  both 
parts  to  be  connected  (e.g.  71 5'7,  977'11;  so 
135,  16 12,  17 3,  1910,  38 7,  92);  or  only  ivith 
the  latter,  as  is  oftenest  the  case  in  the  later 
language  (e.g.  21-7,  38,  88;  82 8,  84 16;  98 16) ; 
—  1  b.  in  case  of  three  or  more  parts  to  be 


connected,  ca  occurs:  with  the  last  only  (e.g. 
three  parts,  13 2,  17 2,  31 »,  44  «;  71 8,  72 10, 
83 15;  106 5; /our  parts,  22,  17 7,  28 10;  Jive 
parts,  25,  21 5,  25 3) ;  with  the  last  two  (76-7, 
22 5,  37 15,  45 7;  77 12) ;  sometimes  after  each, 
(29S>*);  very  rarely  after  the  jirst  of  a  scries 
(26 6;  21 22);  various  irregulcf  combinations 
on  page  67  passim  ;  see  a/so  21 20  N. ; 

—  2.    variously    combined :    w.    eva    (e.g. 
1321;  916,  II9,  14 15;  59,  125,  14 2-8-20,  1516, 
25 4;  30 u),  and  w.  api  (see  examples  under 
api) ;  •  •  ca,  •  •  tatha,  •  •  ca,  both  •  •,  like- 
wise •  •,  and,  10 8'9;   •  •  ca,  •  •  a,  both  •  •, 
and  •  •,  85 5;  sa  ca,  often  at  beg.  of  clause 
(e.g.  2423;  so  34 1S;  417);  -3.  anyac  ca, 
api  ca,  kim  ca,  tatha  ca,  joining  two  prov- 
erbs of  like  drift,  moreover,  further,  like- 
wise ; 

—  4.  otiose,   69  ;    —5.    connecting   things 
contrasted:  but,  816,  17 20,  18 '-•:1,  19 2;  and 
yet,  I12,  320;  —6.  (even,  concessively,  i.e.) 
though,  26 12 ;  —7.  (like  Eng.  and  or  an, 
and  Icelandic  encla,  'moreover,'  'if')  if  — 
see  ced ;    —  8.  iv.  interrogatives,  rendering 
them  indef.,  see  ka,  kim. 

[cf.  re,  'and';  Lat.  que,  'and';  Goth,  -h 
and  Ger.  -ch  in  ni-h  and  no-ch,  the  exact 
equivalents  of  Lat.  ne-que,  'and  not,  nor': 
for  ca8,  cf.  -re  and  -Ka  in  TTO-TE  and  Doric 
TTO-KU,  '  at  any  time ' ;  Lat.  quis-nue,  '  any, 
each.'] 

cakra,  n.  —1.  wheel;  chariot-wheel,  wagon- 
wheel;  —  2.  by  synecdoche,  wagon,  in  pitha- 
cakra.  [prob.  reduplicated  form,  ca-kra, 
fr.  \/*kr  or  *kl,  'roll,'  cf.  KU\LW,  'roll':  w. 
ca-kra,  cf.  KV-K\OS,  #KF6-/cAos,  AS.  hweohl, 
hwedl,  Eng.  wheel.  ] 

V  caks    (caste  [628];    cacakse;   castum; 
-caksya).     —1.  appear;  —2.  look  upon, 
behold;   —3.    (cause  to  appear,  i.e.)  an- 
nounce, tell,    [reduplicated  form  of  v'ka§, 
see  675  and  lOSg1  end.] 
+  a,  —1.  look  on;  —2.  show,  tell,  63 l. 
+  vi,  appear  far  and  wide,  shine. 
+  sam,  look  upon,  consider. 

caksas,  —1.  perhaps  adj.  beholding,  see 
12963end;  -2.  n.  look;  eye.  [Vcaks.] 

caksuh-plda,  f.  eye-ache. 

cdksusmant,  a.  possessing  eyes.    [1235.] 

cdksus,  n.  eye.     [Vcaks.  1154.1 


cancala] 


[154] 


cancala,  a.  moving  to  and  fro;  trembling, 
[v/cal,  1148.4,  w.  in  tens,  reduplication,  cf. 
1002b  :  cf .  Kiy-Ka\-os,  '  wag-tail ' ;  Lat. 
quer-quer-us,  '  shaking  with  fever  chills.'] 

c  a  n  c  u ,  f.  beak,  bill. 

canaka,  m.  chick-pea. 

canda,  a.  impetuous;  wrathful. 

candala,  m.  a  Chandala  or  man  of  the 
most  despised  class  of  society  (born  of 
C,  udra  father  and  Brahman  mother),  [cf. 
canda.] 

V  cat  (catant;  catta;  caus.  catayati).  get 
off ;  hide ;  caus.  drive  away. 

catasr,  fern,  to  catur. 

catur  [482d],  num.  four.  [w.  catvaras,  cf. 
rerrapes,  Lat.  quattuor,  Goth,  fidvor,  AS. 
feower,  ~Eng.four.~] 

catur-aksa,  a.  four-eyed,     [see  1300b.] 

caturtha,  /.  -i,  a.  fourth;  -am,  adv.  the 
fourth  time,  [catur,  487 5.] 

catur-yuga,  n.  the  four  ages.     [1312.] 

catur-varga,  m.  group  of  four. 

catur-vidha,a.  of  four  kinds;  four-fold, 
[vidha,  1302c5.] 

catustaya,  a.  of  four;  as  n.  a  collection 
of  four,  a  quaternion,  [catur,  178 :  1245a.] 

catus-patha,  m.  n.  place  where  four 
ways  meet,  quadrivium.  [catur,  178, 187 : 
1312.] 

cat us-pad,  a.  quadruped;  as  n.  s.  collec- 
tively, the  four-footed  beasts,  [catur,  178 : 
1300.] 

catus-pada,  f.  -I,  a.  having  (taken)  four 
steps. 

catvara,  m.  n.  quadrivium.     [catiir.] 

catvar,  strong  form  of  catur,  q.v. 

V  can  (acanit).  be  glad  in ;  gladden,  [col- 
lateral form  of  Vkan:  cf.  v'kan,  kama, 
caru.] 

can  a,  adv.,  immediately  following  the  em- 
phasized word.  —  1.  not  even;  svapna§ 
cana,  not  even  sleep,  79  * ;  —  2.  w.  pre- 
ceding negation,  even  ;  na  devanam  ati 
vratam,  gatatma  cana,  jivati,  not  beyond 
the  decree  of  the  gods,  (not)  even  if  hun- 
dred-lived, does  one  live,  88  *;  hence,  the 
feeling  for  the  negation  in  cana  in  such  col- 
locations becoming  faint,  —3.  even,  at  all, 

•  w.  interrogatives,  emphasizing  their  indefinite 
sense ;  na  kim  cana,  not  any  thing  even 


or  at  all,  8 19 ;  see  esp.  1  ka  2c,  also  katham, 
kada,  and  kim.  [cf.  Lat.  -quam  and  -can- 
in  quisquam,  quicunque,  '  any  one ' ;  Goth. 
-hun  in  ni  hvas-hun,  '  not  any  one.'] 

candra,  a.  shining,  shimmering;  as  m.  the 
moon ;  the  moon-god,  [for  c_candra,  q.v.] 

candramas,  m.  the  moon;  the  moon-god, 
[orig.  a  descriptive  cpd,  stem  candra-mas 
(383d 6),  nom.  candra-mas,  and  so  with 
long  a  throughout,  but  transferred  to  the 
as-declension  (cf.  418).] 

candra-varna,  a.  of  shining  hue.  . 

V  cam,  sip,  only  with  a. 

+  a  (acamati  [745d];  acacama;  acanta 
[955a] ;  acamya ;  acamayati).  sip  (water), 
i.e.  rinse  the  mouth. 

camasa,  m.  beaker;  cup,  made  of  wood, 
square,  and  with  handle.  [Vcam,  cf 
1197.] 

campaka,  m.  Michelia  Champaka,  a  tree 
with  strong-smelling  yellow  blossom. 

campakavant,  a.  abounding  in  Cham- 
paka trees ;  as  f.  Champakavati,  name  of 
a  forest.  [1233.] 

V  car  (carati,  -te;  cacara,  cerus,  cere; 
acarit,  acarista ;  carisyati ;  carita  ;  car- 
itum;  caritva;  -carya;  caryate ;  cara- 
yati,  -te).  —  1.  move,  77 12;  go;  wander; 
wander  about ;  used  of  men,  beasts,  waters, 
heavenly  bodies;  —2.  (like  Eng.  proceed 
—  cf.  Lat.  pro-cedere,  '  go  on ')  act ;  w.  ppl. 
[1075b],  go  on,  i.e.  keep  on  (doing  a  thing), 
96 u;  —3.  (like  Eng.  go  about,  i.e.)  under- 
take, set  about;  bhaiksam  car,  go  beg- 
ging, beg;  undergo  (troubles),  88 12 ;  per- 
form (a  vow,  duty) ;  observe  (silence) ; 
commit  (offense  or  injustice),  809,  63 7; 
sasyam  car,  feed  on  corn,  34 16;  carita, 
see  s.v.  [cf.  vfpi-Te\-\o/LLfv<ai/  tviavriav,  '  as 
years  go  round,'  and  Trfpi--ir\-o/^fi/uv  eV«zv- 
TUV,  '  as  years  went  round,'  with  T  before 
a  palatal  and  ir  before  a  non-palatal ;  also 
ird\-os,  Milton's  '  turning  sphere ' :  see 
also  car  +  ud,  and  the  younger  collateral 
form  cal,  and  under  cancala :  akin  is  also 
Vkal.] 

-f  a  n  u »  move  along  after,  follow. 
+  a  p  a ,  go  off,  be  absent. 
+  abhi,  go  against,  trespass  against;  esp 
be  unfaithful  (of  a  wife). 


[155] 


[Vcit 


+  a,  —  1.  move  unto,  approach,  86 3;  —  2. 
go  to  (an  undertaking),  set  about;  and  so, 
do,  10 6,  64 ",  66  u;  practice  (virtue);  per- 
form (vow);  follow  (rule);  —3.  proceed, 
conduct  one's  self,  cf.  acara,  '  conduct.' 
+  ucl-a,  rise  up  out  of  (abl.),  7714,  of  the 
moon. 

+  sam-a,  proceed;  do;  perpetrate. 
+  ud,  go  up,  rise,  of  the  sun;  cans,  cause 
to  go  out,  evacuate,  cf.  uccara,  '  evacua- 
tion.'    [cf.  suryam  uc-carantam  w.  tf\iov 
ava-Tf '\\ovra,  '  the  rising  sun.'] 
+  upa,  —1.  come  to;  —  2.  come  to,  esp. 
in  order  to  serve,  and  so,  attend,  wait  upon 
politely;  —3.  proceed  with,  undertake. 
+  p  a  r  a ,  move  away  from,  86  3. 
+  vi,  move  in  different  directions,  spread 
over;  of  waters,  overwhelm ;  wander  about; 
caws,  cause  to  go  hither  and  thither  in 
thought,  balance,  ponder. 
+  s  am,  go,  walk,  wander. 

car  a,  «.  moving;  as  subst.  animal  (as  dis- 
tinguished from  plant).  [Vcar.] 

car  ana,  —1.  m.  n.  foot;  —2.  as  n.  a  wan- 
dering. [V  car :  for  1,  cf .  nayana.] 

carita,  —1.  ppl.  done;  —2.  as  n.  sing. 
[1176a],  (like  Ger.  Wandel  and  Enrj.  walk) 
behavior;  proceedings;  deeds.  [Vcar.] 

carita-vrata,  a.  having  his  (marital) 
duty  performed. 

care  a,  f.  a  going  over,  repetition  (of  a 
word  in  a  school-boy's  Veda-recitation)  ; 
a  troubling  one's  self  about,  [perhaps  fr. 
V  car.] 

carman,  n.  skin;  pelt. 

carya,  grdv.io  be  accomplished;  —  f.  -a, 
(like  Eng.  walk)  way  of  life;  a  perform- 
ing, busying  one's  self  with.  [V  car.] 

V  carv  (carvita,  curna;  carvitum).  chew, 
crush  with  the  teeth. 

carsani,  a.  active,  busy;  as  f.  pi.  busy 
mortals,  men,  folk.  [Vcar,  1159b  end.] 

V  cal  (calati ;  cacala,  celiis ;  calisyati ; 
calitA  ;  calitum).  move  ;  start  off. 
[younger  form  of  Vcar,  q.v. :  cf.  Kf\-eu6os, 
Lat.  cal-lis,  'path.'] 

cal  a,  a.  moving.     [Veal.] 

candala,  m.  a  Chandala.  [see  candala 
and  1208f.] 

catana,  a.  driving  away.     [Vcat,  caus.] 


caturmasya,  n.  a  sacrifice  to  be  made 
every  four  months,  i.e.  at  the  beginning 
of  each  of  the  three  seasons,  [catur  + 
masa,  1211.] 

candrayana,  n.  with  or  without  vrata, 
the  Chandrayana  observance  or  lunar 
penance,  65 6  N.  [lit.  'connected  o?-  ac- 
cording with  the  moon's  course,'  candra 
+  ay  ana.] 

carana,  m.  wanderer;  csp.  wandering 
player  or  singer,  [carana.] 

car  in,  a.  moving;  observing;  busying  one's 
self  with.  [  J  car.] 

caru,  a.  gladsome;  dear;  pleasant;  fair. 
[Vcan,  q.v.,  1192:  cf.  Lat.  cd-rus,  'dear.'] 

caru-hasin,  a.  sweetly  laughing. 

V  lei  (cin6ti,  cinute ;  cikye'  [787];  acet  ; 
cesyati,  -te ;  cita ;  cetum ;  citva ;  -citya ; 
ciyate).  —1.  arrange  in  order;  pile  up; 
build ;  construct,  esp.  the  sacrificial  altar  ; 
active,  if  the  priest  builds  for  others,-  middle, 
if  the  sacrijicer  builds  for  himself;  —  2. 
gather  together,  collect ;  get  possession 
of. 

+  ud,  heap  up,  collect. 
+  sam,  gather  together,  collect;  accumu- 
late. 

V  2ci  (cayati,  -te).  —  1.  hate;  —2.  avenge, 
take  vengeance  on,  punish,  [cf.  Arcadian 
airv-reita,  Attic  O.TTO-TLVUI,  '  pay  off,'  cnrorivo- 
/nai,  '  get  paid  to  myself,  take  vengeance, 
punish,'  -iroiv-fi,  'penalty.'] 

V  3ci  (ciketi;  cikaya,  cikyiis  [~$~];  acet; 
cesyati;  cetum;  -citya;  ciyate).  —1 
notice,  observe;  —2.  look,  investigate, 
[cf.  Vcit.] 

+  nis,  (search  out,  i.e.)  ascertain;  deter- 
mine ;  consider  as  certain  or  settled. 
+  vi-nis,  (look  out  this  way  and  that, 
i.e.)  ponder,  consider,  13 19. 
+  pari,  investigate  thoroughly,  find  out. 

cikitii,  prob.  f.  understanding.  [Vcit, 
1178c.] 

cikitvit,  adv.  with  understanding,  [ci- 
kitii,  1109.] 

V  cit  (cetati,  -te ;  ciketa,  cikite;  acait ; 
citta ;  cetayati,  -te).  —  1.  look  at,  notice ; 
observe  ;  consider ;  —  2.  be  intent  upon, 
intend;  —3.  understand,  know;  perfect, 
ciketa,  has  understood,  knows  ;  cikitvans, 


cit] 


[156] 


wise ;    —  caus.   make    to   know,   instruct, 
[extension  of   V3ci:   the  Vcit   shows  an 
intrans.  aspect,  'be  noticeable  or  bright,' 
in  ketu :  cf .  V  cint.] 
+  pr  a ,  know. 

cit,  vbl.  knowing.     [V  cit,  383a.] 

citi,/pile.     [VI  ci.] 

citta,  n.  notice;  thought;  mind.  [lit. 
'noticed,'  Vcit,  see  1176a.] 

citta-pramathin,  a.  disturbing  the 
mind. 

citti,  f.  understanding;  wisdom.     [Vcit.] 

citra,  a.  —  1.  noticeable,  excellent;  —  2. 
clear;  bright;  bright-colored;  of  sounds, 
clear,  i.e.  loud  ;  —  3.  variegated,  10 8 ; 
varied ;  —  4.  as  n.  a  bright-colored  thing, 
a  picture.  [V  cit,  1188.] 

citra-gravas,  a.  whose  praise  is  loud  or 
whose  fame  is  excellent. 

citra-stha,  a,  being  in  a  picture  ; 
painted. 

citranga,  m.  Dapple-coat,  name  of  a  deer. 
['  having  a  variegated  or  mottled  body ' : 
anga.] 

cid,  end.  pel.  —  1.  emphasizes,  sometimes 
very  gently,  the  preceding  word :  even, 
78W.15.  just>  74  2?  794.  y£g  cid,  what 
very  ones,  70 16;  at  least,  79 M;  —  2.  gen- 
eralizes a  pron. :  y6  cid  •  •  tang  cid,  what- 
soever •  •,  unto  all  those,  91 10 ;  so  far 
Vedic ;  —  3.  in  classical  Skt.,  very  common 
w.  an  interr.,  rendering  it  indef. :  kag  cid, 
a  certain;  na  ka  cid,  not  any;  see  ka, 
kad,  kada,  karhi,  kva.  [ace.  s.  n.  of 
pron.  root  ka,  ki  (505),  w.  palatalization: 
lllla.] 

V  cint   (cintayati,    -te ;    cintayam   asa  ; 
cintayisyati  ;  cintita ;  cintayitva ;  -cint- 
ya).     —1.  think,  reflect,  have  a  certain 
thought;    —2.  set   one's  thoughts  upon, 
think  upon  or  of,  consider,  turn  one's  at- 
tention to ;   —  3.  call  attention  to ;  make 
an  observation,  35 9.      [younger  form  of 
Vcit:  cf.  255  and  240.] 
+  vi,  reflect. 
+  s  a  m ,  think  to  one's  self. 

cintana,  n.  a  thinking  upon.     [Vcint.] 

cint  a,  f.  —1.  thought;  —2.  esp.  (like 
ft.epip.va),  anxious  or  sad  thought;  sorrow; 
-3.  plans,  43s.  [Vcint.] 


cinta-para,  a.  having  sad  thought  as 
one's  chief  thing,  sunk  in  sad  thought. 
[1302b.] 

cintavisa-ghna,a.  destroying  the  poi- 
son of  sorrow. 

cintitopasthita,  a.  which  approached 
as  soon  as  thought  of.  [lit.  '  thought  of 
and  (immediately)  at  hand,'  cintita  + 
upasthita,  1257.] 

cintya,  grdv.  to  be  thought  of,  compre- 
hensible. [V  cint.] 

cir£,  a.  long,  of  time;  -am,  -at,  as  adverbs 
[llllc,  1114c],  long,  for  a  long  time. 

cira-mitra,  n.  an  old  friend. 

clt-kara,  m.  the  sound  cit,  i.e.  the  bray- 
ing of  an  ass.  [cit,  onomatopoetic.] 

cira,  n.  strip  of  bark  or  cloth;  rag. 

V  cud    (c6dati,     -te ;     acodit  ;    codayati, 
-te).     drive  on;  speed;  excite;  caus.      the 
same. 
+  pra,  caus.  drive  on;  further;  inspire. 

V  cur  (corayati).     steal. 

cur  a,/  theft.     [Vcur.] 

cud  a,  f.  tuft  of  hair  left  on  the  crown 
of  a  child's  head  after  the  ceremony  of 
tonsure. 

cuda-karman,  n.  ceremony  of  tonsure, 
59 19. 

curna,  m.  n.  meal,  powder,  [v'carv:  for 
mg,  cf.  pista.] 

V  curnaya  (curnayati).  powder,  crush 
fine ;  crush ;  smash,  [curna,  1055.] 

V  crt   (crtati;    cacarta ;    crtta ;    -cftya). 
fasten  together. 
+  pra,  loosen,  untie. 

cetana,  a.  noticing;  cetana,  f.  conscious- 
ness; mind.  [Vcit.] 

c6tas,  n.  consciousness;  mind;  heart. 
[Vcit.] 

c  e  d ,  adv.  never  at  beg.  of  sentence,  claiise, 
or  half-verse,  if ;  apodosis,  if  it  follows, 
marked  by  tad  (37 4),  tatas  (52 5),  or  not 
marked  (32 21,  etc.),  or  marked  by  -na,  if 
negative  (18 9);  na  ced,  if  not,  52 8;  no  ced, 
forms  a  shortened  but  complete  clause,  and  if 
not,  27  ".  [ca  +  id,  1133  5 :  see  ca  7.] 

V  cest  (cestati,  -te  ;  cic&sta  ;  cestita ; 
cestitum;  cestitva).  move  the  limbs; 
bestir  one's  self ;  be  active ;  act. 

c  e  s  t  a ,  f.  activity ;  performance.     [V  cest.] 


[157] 


[Vjan 


cestita,  ppl.  performed;  as  n.  s.  [1176a], 

deeds.     [V  cest.] 
c6dana,  n.  an  impelling;  order;  precept. 

[Vend.] 

cauda,  n.  ceremony  of  tonsure,     [cuda.] 
caura,  m.  thief,     [cura.] 
V  cyu  (cyavati,  -te ;    cucyuve;   acyosta ; 

cyosyate;  cyuta;  cyavitum;  cyavayati). 

—  1.  move,  bestir  one's  self;  —  2.  go  off, 
disappear ;    —  3.    come   to    nought,   68 12 ; 

—  4.  fall  (from,  all.),  51 9;  —5.  set  agoing, 
undertake,  moliri,   74 3.      [akin,  perhaps, 
are    f-trcreva,    '  impelled/    and    Sopv-acroos, 
'  lance-brandishing.'] 

+  pra,  cans,  move  or  lead  onward. 


V  Ichad  (channa;  chadayati;  chadayam 
cakre;  chadita;  chadayitva ;  -chadya). 
cover ;  cover  over. 
+  a ,  cover  over ;  conceal,  25 10. 
+  pari,  envelope,  cover  over. 
+  pra,    cover;     clothe    one's    self   with 
(instr.). 

V  2 chad  or  chand  (chantti;  cacchanda ; 
acchan  [890 2]  ;  chadayati  [mgs  1,  2]; 
chandayati  [mg  31  ;  chandayam  asa ; 
chandita).  —1.  appear,  seem;  —  2.  seem 
good  to,  please;  —3.  (please  a  person, 
ace.,  with  a  thing,  instr.,  i.e.)  offer  a  per- 
son, ace.,  a  thing,  instr.  [prob.  ident.  w. 
\[  gcand.] 

chand  a,  m.  pleasure;  will.     [V  2  chad.] 

chala,  m.  n.  (perhaps  cover,  i.e.)  guise, 
disguise ;  pretence,  deceit,  [perhaps  fr. 
VI  chad.] 

chaga,  m.  goat.  [for  *skaga:  cf.  Ger- 
manic skepo-,  for  #skeqo-,  Ger.  Schaf,  AS. 
scedp,  Eng.  sheep.~] 

chaya,  f.  shade  ;  shadow  ;  image,  [cf. 
ffKid,  '  shadow.'] 

chaya-dvitiya,  a.  having  one's  shadow 
as  second,  accompanied  by  one's  shadow. 
[1302b.] 

C  chid  (chinatti;  ciccheda;  acchaitsit ; 
chetsyati ;  chinnA  ;  chettum  ;  chittva  ; 
-chidya ;  chidyate).  —1.  cut  off;  hew 
down ;  sever ;  cut  in  two ;  nibble ;  —  2. 
divide.  [cf.  o-x''^!  Vo-xiS,  'split';  Lat. 
scindo,  scidi,  'cut';  AS.  sceddan,  'divide,' 


Eng.  water-sAec?,  '  the  divide  between  two 

valleys.'] 

+  ud,  —1.  cutout;  —  2.  destroy ;  —pass. 

be  cut  off,  fail,  be  lacking. 

+  vi,  cut  asunder;  sever. 
chidra,     n.     hole  ;    defect  ;    weak     spot. 

[v'chid.] 

chucchundari,  m.  musk-rat, 
cheda,  m.  cut;  cutting  off;  failure,  dearth 

[\lchid.] 


ja,    i'bl.   born;    born   from;    occasioned  or 

produced  by;  only  in  cpds.     [vjan,  333: 

cf.  ja,  the  older  form,  354.] 
jagat   [450d],  a.  movable;    as  n.  all  that 

moves,  men  and  beasts,    [v'gam:  cf.  383b3 

end.] 

jaghana,  m.  n.  the  hinder  parts,  the  but- 
tocks, 
jaghanya,    a.    hindermost ;   last;    lowest 

or  worst,     [jaghana,  1212d -4.] 
jangama,  a.  movable;   as  subst.  all  that 

moves,  equiv.  to  the  ancient  jagat.     [Vgam, 

1148.4,  cf.  1002b.] 
j  a  n  g  h  a ,  f.    lower  half  of   the  leg,  from 

knee   to   ankle  ;    shin.      [prob.   fr.  v'  1  ha, 

'move/  1148.4,  cf.  1002b.] 
j  at  a,  f.  matted  hair  ;  tangled  locks. 
jathara,    n.   belly;    womb.       [akin    are 

Goth.     ~kil\>ei,     'womb/     AS.    did,    Eng. 

child.-] 
V  jan  (jayate  [772];  jajana,  jajne[794d]; 

ajanista ;  janisyati,  -te  ;  jata  ;  janayati, 

-te ;    ajljanat).     see  761b  end,  and  772. 

—  1.  transitive,  janayati  and  active  forms  : 
beget ;  bring  forth ;  generate  or  produce  ; 

—  2.  intransitive,  jayate  and  middle  forms  : 
be  born ;  be  produced ;  come  into  being ; 
be  born  again,  181;  be,  862;  jajne,  natus 
est,   ortus   est ;    jajnanas,    children  ;   for 
jata,  see  s.v.     [cf.  ye-yov-ws,  'born/  e-yev- 
ero,  'became';    Lat.  genui,   'begat';  AS. 
cennan,   '  beget,  bring  forth ' ;    AS.  cy/m, 
Eng.    kin,    '  race,    family ' ;    AS.    c//n-iny, 
Eng.  king,  'the  man  of  (noble)  kin'  —  for 
mg,  cf.  kulina  w.  kula2:    cf.  also  jana 
and  jani.] 

+  abhi,  pass,  be  born  unto,  be  destined 
unto  from  birth. 


janaj 


[158] 


+  a,  caus.  cause  to  be  born  for  some  one, 
w.  dot. 

+  upa,  mid.  be  born,  arise. 
+  pra,  mid.  be  born;  ca us.  procreate. 
+  8 am,  mid.  be  produced;  samjata,  hav- 
ing arisen. 

jana,  m.  creature;  man;  person;  in  pi. 
(e.g.  40 16),  and  collectively  in  sing.  (e.g. 
77 u),  folks;  a  people  or  race  or  tribe; 
daivya  jana,  heavenly  race,  the  gods. 
[Vjan  :  cf.  ytvos,  Lat.  genus,  Eng.  kin, 
'  race.'] 

jana-pada,  m.  ( tribe-place,  i.e. )  district ; 
community. 

jani  [343c],  f.  woman;  wife.  [Vjan:  cf. 
yw-fi,  Eng.  quean,  'woman':  for  mg,  cf. 
jaya.] 

janitra,  n.  origin.     [Vjan,  1185d.] 

janitva,  n.  wifehood.     [jani.] 

janiman,  n.  production,  creation.  [Vjan, 
1168.2a.] 

jani,^  same  as  jani. 

j  a  n  u  s ,  n.  origin ;  ingenium,  nature ;  crea- 
tion. [Vjan,  1154 2.] 

jantu,  m.  creature;  man.     [Vjan.] 

janman,  n.  birth;  production;  creature, 
72 «.  [Vjan.] 

V  jap  (japati;  jajapa;  ajapit;  japisyati ; 
japita,  japta;  japitum ;  japitva,  japtva). 
say  in  under-tone ;  mutter. 

jamad-agni,  m.  Jamadagni,  a  Rishi, 
friend  of  Vi9vamitra,  and  foe  of  Vasish- 
tha.  [jamant,  unclear :  see  1309 4.] 

jambuka,  m.  jackal. 

j  a  r  a ,  a.  growing  old,  aging.     [V jr.] 

jarad-asti,  a.  long-lived,  [jarant,  see 
1299b  end.] 

jarad-gava,  m.  Old-bull,  name  of  a  vul- 
ture, [jarant.] 

j*ar  ad-das  a,  m.  old  slave  or  servant, 
[jarant.] 

jarant,  ppl.  aging ;  old.  [V  jr :  cf .  ytpovr-a, 
'  old  man.'] 

j  a  r  a  s ,  f.  the  growing  old ;  old  age.  [Vjr : 
cf .  "fftpas,  '  old  age.'] 

jaritf,  m.  invoker;  singer. 

jala,  n.  water,     [see  V  gal.] 

jala-dhara,  m.  rain-cloud,  [lit.  'water- 
holder.'] 

j  a  1  a  9  a  y  a ,  ?».  water-abode ;  lake.  [ac,aya.] 


V  jas  (jasyati;  jajasa ;  jasayati).  be  ex- 
hausted or  tired  to  death ;  caus.  exhaust ; 
quench. 

jasra,  a.  dying  out.     [Vjas.] 

ja  [352],  vbl.  born,  at  end  ofcpds.  [Vjan  or 
ja :  cf.  ja,  later  form  of  ja.] 

V  j  a  g  r ,  same  as  \  3  gr,  see  1020. 

j  a  t  a ,  ppl.  born ;  grown ;  come  into  being, 
present ;  at  beg.  of  cpds :  arisen,  existing, 
manifest ;  produced,  aroused ;  as  n.  a  liv- 
ing being ;  birth.  [Vjan,  955b.] 

jata-karman,  n.  birth-ceremony. 

jata-rupa,  a.  having  native  beauty; 
splendid ;  -pa,  n.  gold. 

jata-vi§vasa,  a.  having  arisen  confi- 
dence, inspired  with  confidence. 

jata-vedas,  m.  Jatavedas,  epithet  of 
Agni.  [perhaps,  'having  knowledge  of 
all  beings,  i.e.  of  gods  and  men,'  or,  better, 
'having  all  beings  or  things  as  his  pos- 
session.'] 

jata-samkalpa,  a.  having  a  purpose  or 
desire  arisen,  feeling  a  passion  for  another. 

jatamarsa,  a.  having  anger  aroused, 
vexed,  [amarsa.] 

jatavamana,  a.  having  arisen  contempt, 
filled  with  self-contempt,  [avamana.] 

jati,  f.  birth;  position  or  rank.  [Vjan, 
1157 '.] 

jati-matra,  M.  mere  rank,  [see  matra2, 
and  1302c3.] 

j  atu,  adv.  at  all,  ever;  na  jatu,  not  at  all. 
[Vjan,  lllld:  development  of  mg  unclear.] 

jatersya,  a.  having  jealousy  aroused, 
jealous,  [irsya.] 

janu,  n.  knee.  [cf.  y6w,  Lat.  genu,  Eng. 
knee,  whence  kneel. ~\ 

jamadagnya,  a.  of  Jamadagni ;  as  subst. 
descendant  of  J.  [Jamadagni,  1211.] 

jaya,^  wife.     [Vjan:  for  mg,  cf.  jani.] 

jar  a,  m.  paramour. 

jala,  n.  net. 

V  Iji    (jayati>   -te;    jigaya,  jigy6    [787]; 
ajaisit,  ajesta;  jayisyati,  -te ;  jesyati,  -te ; 
jita;  j6tum;  jitva;  -jitya).     overpower; 
conquer;  win  (battles);  win  by  conquest 
[cf.  £t'o,  'force,'  &iaw,  'to  force';  Lat.  rir. 
*gvis,  '  force ' :  cf .  V jya.] 
+  u  d ,  conquer ;  be  victorious. 
+  para,  jxzss.  be  conquered. 


[159] 


[Vjna 


+  vi,     mid,    be    victor;    conquer   (con- 
quests) ;  subdue. 
V2ji    (jin6ti).       enliven;    quicken;    hence 

[716],  v'jinv.     [for  *gvi:   cf.  &ios,  'life': 

see  also  Vjiv.] 
j  i j  n  a  s  a ,  f.  investigation.     ['  effort  to  find 

out/  fr.  desid.  of  Vjna,  1149 4.] 
jitapsaras,    a.    having    the    Apsarases 

conquered,     surpassing     the     Apsarases. 

[apsaras.] 

jitendriya,    a.    having   the   senses  con- 
quered,   having    the    passions    subdued. 

[indriya.] 
V  jinv  (jinvati;  jijinva;  jinvisyati ;  jin- 

vita).     be  lively,  hasten;  trans,  quicken  ; 

speed  onward,     [secondary  root  fr.  V2ji, 

see  716.] 

jivri,  a.  old.     [for  jirvi,  Vjr,  1193 2.] 
jihva,  f.  tongue. 

jihvagra,  n.  tip  of  the  tongue,    [agra.] 
jimuta,  in.  thunder-cloud. 
jlra,  a.  quick,     [\f2ji,  1188:  cf.  Vjya.] 
jira-danu,  a.  having  swift  drops,  swift 

dripping,  i.e.  well  watered. 
Vjiv    (jivati,   -te;   jijlva,  jijiv6 ;   ajivit ; 

jivisyati,  -te  ;  jivita ;  jivitum  ;  jivitva  ; 

-jivya ;  jivayati).      live;  be  alive;  caus. 

make  alive,     [see  V2ji:  cf.  Lat.  viv-ere, 

'  live ' ;    AS.   cwicu,    '  alive/   Eng.    quick, 

'  alive,  lively.'] 

+  anu,  live  after,  be  dependent  on,  live 

upon. 
jiva,  a.  living;  as  m.  the  principle  of  life, 

the  individual  soul,  66 4.     [Vjiv:  cf.  Lat. 

vlvus,  'alive.'] 

jivana,  n.  existence.     [Vjiv.] 
jivana-hetu,  m.  cause  of  existence,  i.e. 

means  of  subsistence. 
jiva-pati  or   -patni,  a.  f.  having   one's 

husband  yet  alive, 
jiva-praja,  a.  having  one's  children  yet 

alive,     [praja.] 
jiva-loka,  m.  the  world  of  the  living  (as 

distinguished  from  that  of   the   Manes), 

86 18,  23". 

jivita,  ppl.  alive;  as  n.  [1176a], life.  [Vjiv.] 
jivitavya,  grdv.  vivendum  ;  as  n.  impers., 

see  999.     [Vjiv.] 
jivita^a,/.  the  wish  for  life,  hope  to  save 

one's  life,     [aga.] 


jlvin,  a.  living.     [Vjiv.] 

V  jus  (jusate,  -ti;  juj6sa,  jujus6;  ajosista; 
justa).  taste,  esp.  with  pleasure;  relish; 
take  pleasure  in  or  accept  graciously,  [cf. 
yevo/*a.i,t' taste';  Lat.  gits-tits,  'taste';  AS. 
ceosan,  Eng.  choose.] 

j  list  a,  a.  acceptable.  [ppl.  of  Vjus,  w. 
accent  altered  as  in  dhurta.] 

juhu  [356],  f.  sacrificial  ladle  for  pouring 
the  melted  butter  into  the  fire,  cf.  sriic. 
[Vhu,  1147b-.] 

V  ju  (junati  [728];  jujava  [7864];  jutd). 
speed,  intrans.  and  trans.;  incite,  inspire; 
further,  assist  to.  [cf.  V2ji.] 

Vjr  (  F.  jarati  ;  later,  jiryati,  -te  ;  jajara  ; 
ajarit ;  jirna  [957b]).  decay;  grow  frail 
or  worn  out  or  old.  [cf .  jarant,  '  old/  and 
ytpovr-a,  'old  man';  jaraa  and  yrjpas, 
'old  age.'] 

J6gii  [352],  a.  loudly  singing;  praising, 
[fr.  intens.  of  Vgu,  1147ba,  1002a.] 

J6sas,  n.  pleasure.     [Vjus.] 

jna,  vbl.  knowing,  at  end  of  cpds.  [Vjfia, 
333.] 

V  jna  (janati,  jamte  [730];  jajnau,  jajne ; 
ajnasit    [911],    ajnasta;    jnasyati,    -te ; 
jnatA  ;   jnatum  ;   jnatva ;    -jfiaya  ;   jna- 
yate  ;    jiiapayati,     -te,    jnapayati,    -te 
[1042d2];  jnapta).      know;    have  knowl- 
edge of  a  person  or  thing ;  recognize ;  be- 
come aware  of ;  learn ;  notice,    [cf .  6-7^01, 
Lat.  co-gnovit,  'knew';     AS.  cann,  'have 
learned,  i.e.  know,   am   able/   Eng.  can; 
AS.  ge-cndican,  Eng.  know."] 
+  sam-anu,   wholly  acquiesce  in ;   ap- 
prove ;  give  leave ;  dismiss. 
+  abhi,  recognize;  know. 
+  praty-abhi,  recognize. 
+  ava,  look  down  upon ;  despise. 
+  a,  attend  to,  notice;  caus.  command. 
+  p  a  r  i ,  carefully  observe ;  find  out. 
+  pra,   know;    esp.  know  one's  way   or 
bearings  or  how  to  go  to  work;  prajnata, 
clearly  to  be  known,  well  known. 
+  p  r  a  t  i ,     recognize,    allow  ;     promise  ; 
affirm. 

+  vi,  distinguish;  understand;  know; 
recognize;  consider  as;  observe;  find  out; 
—pass,  vijnayate,  in  stating  a  dogma,  is 
well  known  or  recognized  (by  good  author- 


jnati] 


[160] 


ities) ;  —caus.  make  any  one  know  or  un- 
derstand ;  make  a  representation  to,  with 
a  request  or  question  or  proposal ;  memo- 
rialize ;  interrogate. 

jnati,  m.  kinsman;  relative.  [Vjan:  cf. 
Kaffi-ymriTos,  '  brother-born.'] 

jnana,  n.  knowledge;  wisdom;  esp.  knowl- 
edge of  the  higher  truths  of  religion  and 
philosophy.  [Vjna,  1150.] 

jnanin,  a.  wise;  possessing  jnana ;  under- 
standing (what  one  reads),  68 15.  [jnana.] 

j  n  e  y  a ,  grdv.  to  be  known  or  considered  as. 

[jfia-] 

V  jya  or  ji  or  jl  (jinati;  jijyau  [785]; 
ajyasit;  jyasyati;  jita).  £«<£«;  over- 
power, [cf.  1  jya,  'power/  and  Vlji, 
'  overpower.'] 

1  jya,/.  superior  power ;  ftia. ;  force.  [  V jya : 
cf .  j8/a,  '  force.'] 

2  jya,/.  bow-string,     [cf.  &i6s,  'bow.'] 
jyayans,   a.   stronger  or  superior;  older. 

[comp.  of  jya,  '  being  strong  or  superior,' 

thevblof  Vjya,  4702-3.] 
V  jyut    (jytttsAi;    -jydtya).      light,      [fr. 

Vdyut.] 
j  y  e  s  t  h  a ,  later  jyestha,  a.  best ;  principal ; 

first;  oldest,     [superl.  of  jya,  the  vbl  of 

V  jya,  470 3-  see  jyayans.] 
jyestha-prathama,  a.  having  the  old- 
est as  the  first. 
jyotis-kft,    a.    light-making.      [jyotis: 

187.] 
jy6tismant,    a.    full    of     light;     light. 

[jyotis:  184b.] 
jy6tis,  n.  light  (of  sun,  dawn,  etc.);  as  pi. 

the  heavenly  bodies ;  stars.     [V  jynt.] 
jy6tsna,/.  moonlight,    [jyotis:  cf.  1195.] 
j  ray  a  s,  n.  stretch;  expanse.     [Vjri.] 
Vjri   (jrayati).    perhaps,  go,  stride;   used 

only  w.  upa,  stretch  out  to. 
V  jval    (jvalati,    -te  ;    jajvala  ;    ajvalit ; 

jvalisyati  ;  jvalita ;  -jvalya ;  jvalayati, 

jvalayati,  -te).    burn  bright;  flame;  caus. 

kindle,  make  to  fiame. 

+  pra,  caus.  kindle. 


jhat-iti,  adv.  with  a  jhat,  as  quick  as  one 
could  say  "  boo."  [jhat,  onomatopoetic  : 
seell02a2mid.] 


jhalla,   m.  a  cudgel-fighting  athlete   (de- 
scended from  outcast  Kshatriyas). 


thio,  a  Prakrit  form  for  sthito. 


V  dhauk  (dhaukate;  dudhaukS ;  dhauk- 
itd;  dhaukayati).    approach;  caws,  bring 
near. 
+  u  p  a ,  bring  to ;  provide. 


t  a  [495],  pron.  he,  she,  it,  they ;  that,  those ; 
both  subst.  and  adj.,  I15,  38-9;  —1.  correl. 
of  ya,  which  usually  precedes  [512],  314, 
918,  10  5,  22  5,  29 15,  32 10,  70 16,  77 13;  but  sa 
••ya,  17 22,  33 16,  73 9;  otiose,  18 M,  20 u; 

—  2.  in  connection  w.  a  pron.  of  the  1st  or  2d 
pers. :    e.g.  tarn  tva  •  •  Imahe,  thee,  who 
art  such  a  one  (as  aforesaid),  we  beseech, 
i.e.  therefore  we  beseech  thee,  76 13;  cf. 
82 9;  tebhyo  nas  •  •  bruhi,  to  us,  who  are 
these  (unsuccessful  ones  — just  described), 
tell  thou,  i.e.  do  thou  tell  us  then,  96 13; 
similarly,  w.  a  verb  in  the  1st  or  2d  pers., 
whose   subject   is   not   expressed,  69 n,  73 2, 
76 12-17,  83 l,  95 13,  99*,  100*;  -3.  w.  other 
pronouns:   tasya  •  •  etasya,  of  this,  95 6; 
yat  tad  •  •  tad,  what  (was)   that  •  •,  that, 
57 7;   ya  ta,  whoever,  anybody,  18*;  ya 
ya  '  •  ta  ta,  whoever  •  •  that,  13 12 ;  cf.  45 13 ; 

—  4.  attenuated  in  mg  (like  the  Greek  6)  to  a 
simple  article:   te  devas,  the  gods,  92 u; 
sa  bhimas,  Bhima,  1 15.     [w.  sa,  sa,  tad, 
cf.  6,  7],  TO,  Goth,  sa,  so,  />ata,  AS.  se,  seo, 
^cet,  'he,  she,  it,'  Eng.  that;  cf.  also  Lat. 
is-tud,  'that.'] 

V  taks  (taksati;  tataksa,  tatakse;  ataka- 

It;  tasta;  -taksya).    hew;  work  (wood); 

make  (of  wood  or  other  material) ;  fashion. 

[cf .    taks-an    and   TCKT-WV,    '  carpenter ' ; 

f-TfK-ov,  'produced';  Lat.  tignum,  'log': 

cf.  Vtvaks  and  toka.] 
taj-jivana,  n.  his  subsistence,     [tad.] 
V  tad    (tadayati ;    tadayam   asa;    tadita ; 

-tadya).     beat. 

+  p  a  r  i ,  strike  ;  pelt, 
tata,    m.    father.       [cf.   Terra,   Lat.   tata, 

'papa':    Eng.    dad,    though    of    similar 

make,  has  of  course  no  direct  connection.] 


[161] 


[tadvacana 


tatas,  adv.  —  1.  (as  abl.  of  pron.  root  ta 
[1098],  and  synonymous  w.  tasmat)  out  of 
it,  36 13;  -2.  from  that  (place),  from 
there,  103 15 ;  thence  ;  there  ;  itas  tatas, 
here  and  there,  hither  and  thither,  25 n, 
2915,17.  _3  from  that  (time),  thereupon, 
222;  then,  very  often,  e.g.  II11,  20 u,  56 17; 
correl.  w.  yad,  92 13 ;  w.  yada,  37  9 ;  w.  ced, 
52 5 ;  tatah  prabhrti,  from  then  on,  4 7, 
32 ";  —4.  therefore;  —5.  otiose,  47 n; 
52'11,  II16;  then,  w.  otiose  tada,  31,  48. 
[pron.  root  ta,  497,  1098.] 

tat-ksana,  m.  that  moment;  -am,  adv. 
in  that  moment,  straightway,  [tad.] 

tat-tira,  n.  its  bank,     [tad.] 

tattva,  n.  (that-ness,  i.e.)  essence,  real 
condition  or  state  of  a  thing,  [tad.] 

tattva -jna,  a.  knowing  the  essence  or 
the  truth  or  what's  what. 

tat-para,  a.  having  that  as  highest  ob- 
ject ;  given  over  to,  intent  upon,  [tad.] 

tat-pargva,  n.  his  side,     [tad.] 

tat-prahrsta,  a.  pleased  with  that. 
[tad.] 

tzitra,  adv.  —1.  (as  synonymous  w.  loc.  of 
tad  in  all  numbers  and  genders)  in  or  among 
or  on  this  or  these  or  them,  13 7,  21 8,  38  n, 
57  '•";  in  this  matter,  37 8;  herein,  98 2; 
-2.  there,  often,  e.g.  28,  56;  thither,  66, 
II14,  etc.;  correl.  w.  yatra,  24  4;  —3.  on 
that  occasion,  in  that  case,  then,  4 1,  14 22, 
40 1.  [pron.  root  ta,  497,  1099.] 

tatra-stha,  a.  abiding  there. 

tat-samnidhana,  n.  his  presence, 
[tad.] 

tat-sapatni,/.  her  co-wife,     [tad.] 

tat-samipe,  adv.  near  him.  [tad:  see 
samlpa.] 

tat-sahacarin,  a.  accompanying  him. 
[tad.] 

tatha,  adv.  —1.  so,  thus,  II4,  2416;  in 
this  way,  99 20;  w.  yatha,  yatha  regularly 
preceding:  yatha  •  •  tatha:  as  •  •  so,  21 1B, 
61 6,  77";  in  order  that  •  •  thus,  30 16,  37 7 ; 
but  tatha  •  •  yatha,  so  •  •  as,  22 13,  43 20 ; 
yatha  yatha  •  •  tatha  tatha,  to  what 
degree  •  •  to  that  degree,  the  more  •  • 
the  more,  48 14 ;  yatha  tatha,  in  one  way 
or  another,  62  9;  —2.  particle  of  assent,  so 
be  it,  yes,42,  86,  48 12,  94 5;  that  is  so,  52 16 ; 


—  3.  so,  in  like  manner,  19 8;  or,  simply 
conjunctive,  also,  likewise,  10 8,  12 13,  etc.; 
tatha^eva,  just  so  (cf.  Middle  Eng.  al  so, 
i.e.),  likewise,  also,  I11,  710;  tatha  ca,  18 20, 
see  ca  3 ;  —  4.  tatha^api,  so  even,  even 
under  those  circumstances,  nevertheless, 
21 «.  [pron.  root  ta,  497,  1101.] 

t&tha-vidha,  a.  of  such  sort,  in  such 
condition,  [tatha  ( 1306 )  +  vidha,  1302c  5.] 

tad,  —  1.  as  nom.  ace.  s.  n.  to  ta,  see  ta ;  used 
also  in  cpds  and  derivatives,  see  497 ;  —  2. 
as  adv.  there ;  yatra  •  •  tad,  where  •  •  there, 
103 18;  -3.  then,  in  that  case,  27",  36 5; 
ced  •  •  tad,  if  •  •  then,  37 5 ;  so  yadi  •  •  tad, 
37 12;  tad  •  •  yad,  then  •  •  when,  71 2;  sim- 
ply continuative :  tat  ko  vrtras,  who  then 
is  V.,  97 19 ;  so  24 2 ;  —  4.  in  this  way,  i.e. 
therefore,  accordingly,  18 8,  19 13-22,  27 u, 
etc.;  yad  •  •  tad,  since  •  •  therefore,  17 6; 
so  yatas  •  •  tad,  37 7.  [cf .  495.] 

tad-anga,  n.  his  person. 

tad-anantara,  a.  immediately  adjoin- 
ing that;  -am,  adv.  [1311],  immediately 
after  that ;  thereupon. 

tad-abhimukha,  a.  turned  towards 
him;  -am,  adv.  [1311],  towards  him. 

tad-abhivadin,  a.  signifying  that. 

tad-ardhika,  a.  amounting  to  or  lasting 
half  of  that. 

tada,  adv.  at  that  time;  then,  220;  in  that 
case ;  often  otiose  in  Epos,  3 7 ;  so  after 
tatas,  31,  49;  yada  •  •  tada,  when  •  •  then, 
26 n ;  yada  yada  •  •  tada  tada,  whenso- 
ever •  •  then,  31  u ;  yadi  •  •  tada,  if  •  •  then, 
25 9.  [pron.  root  ta,  497,  1103.] 

tad-akrti,  a.  having  the  appearance  of 
them  (i.e.  of  Picachas). 

tad-ajna,y!  his  (the  moon-god's)  com- 
mand. 

tadahara-vartman,  n.  the  way  of  that 
food,  [tad-ahara.] 

tad-ipsita,  a.  desired  by  those  two. 

tadlya,  a.  pertaining  to  him,  her,  it,  of 
them;  such,  [tad,  497.] 

tad-upade§a,  m.  his  advice. 

tad-grha,  n.  his  house. 

tad-bhaya,  m.  fear  of  it  or  them. 

tad-bhasa,/  that  language. 

tad-rasa,  m.  the  essence  of  it. 

tad-vacana,  n.  his  words. 
11 


tadvat] 


[162] 


tad -vat,  adv.  in  this  way,  so;  likewise, 
[tad:  1107.] 

tad-vid,  a.  knowing  that;  as  m.  connois- 
seur or  judge. 

tad-vrksa,  m.  that  tree. 

tad-vrddhi,/.  the  interest  of  them. 

V  Itan  (tan6ti,  tanute  ;  tatana,  tene 
[794e] ;  atanit ;  tansyate ;  tata ;  tantum ; 
tatva ;  -tatya  ;  tayate  [772]).  —  1. 
stretch,  trans,  and  intrans. ;  extend,  reach ; 
spread  over ;  —  2.  continue,  endure,  79 13 ; 
—3.  stretch  (a  weft  or  a  line);  continue 
(the  line  of  a  family) ;  —  4.  metaphorically, 
of  sacrifice  and  supplication  (which  are 
compared  with  a  weft),  perform,  make, 
[cf .  rdvufuu,  '  stretch ' ;  Lat.  tenere,  '  hold,' 
tendere,  '  stretch ' ;  AS.  \>enian,  Ger.  dehnen, 
'  stretch ' :  see  also  tanu.] 
+  a,  spread  over;  overspread  (esp.  with 
light),  beshine;  stretch  (a  bow). 
+  pari,  stretch  around;  surround;  en- 
velope. 

+  v  i ,    stretch    out ;    spread  out,  cover ; 
vitata,  stretched,  hung,  dependent,  92". 
+  s am,  hold  together,  intrans.;  bind  to- 
gether ;  make  continuous ;  samtata,  (just 
like  Lat.  con-tinens)  uninterrupted. 

V  2 tan  (tanyati).  resound.  [cf.  r6i>os, 
'  tone ' ;  Lat.  tonare,  '  thunder ' ;  AS.  noun 
\>unor,  '  thunder/  whence  denom.  verb 
\ninrian,  Eng.  thunder;  AS.  \>unres  dceg, 
Eng.  Thurs-day,  'day  sacred  to  the  Old 
Germanic  god  of  the  thunder-storm,  >onar 
or  Thor ' :  see  tanyatd,  '  thunder.'] 

tanu,  f.  [344 2]  tanu,  tanu,  tanvi,  a.  thin, 
tenuis,  slender;  —tanu  or  tanu  [decl.  356], 
as  subst.  f.  body,  56  3,  89 18 ;  person ;  one's 
own  person,  self,  used  like  atman  [514]  as 
reflexive  pron.,  73 12,  78 12;  outward  form 
or  manifestation,  84 u.  [prop,  'stretched 
out,  thin/  VI tan:  cf.  raw-,  'extended, 
long/  in  cpds ;  Lat.  tenuis,  Eng.  thin,  Ger. 
dtinn,  'thin.'] 

tanu-trana,  n.  body-cover,  34 1T. 

tanu-madhya,  a.  having  a  slender  mid- 
dle, i.e.  slender-waisted. 

tanu-tyaj,  a.  abandoning  the  body,  risk- 
ing life,  brave. 

tanti,  f.  cord;  esp.  a  long  line  to  which 
calves  are  tethered  by  means  of  short 
ropes ;  tanti,  the  same.  [V 1  tan.] 


tantu,  m.  thread,  89  *;  metaphorically,  of 
the  thread,  i.e.  course,  of  a  sacrifice. 
[VI  tan.] 

tantra,  n.  thread;  warp  of  a  web;  Jig. 
fundamental  doctrine ;  division  of  a  work. 
[VI  tan.] 

V  tand  (tandate).     relax,  grow  weary. 

tandra,/  fatigue.     [Vtand,  1188c.] 

tandrita,  a.  wearied,  only  w.  a-,  [tand- 
ra, 1176b.] 

tannimittam,  -ena,  see  nimitta.     [tad.] 

tanyatii,  m.  thunder.     [v2tan.] 

V  tap  (tapati,  -te  ;  tatapa,  tepe  [794e] ; 
atapsit ;  tapsyati ;  tapta ;  taptum  ;  tap- 
tva;  -tapya;  tapyate,  tapyate  [7Glb^). 
—  1.  be  warm ;  burn,  intrans. ;  —  2.  heat ; 
make  glowing;  burn,  trans.;  —3.  Jig.  (like 
V§uc),  distress,  pain  ;  —4.  pass,  suffer; 
suffer  voluntarily,  castigate  one's  self,  do 
penance,  [cf.  Lat.  tepere,  AS.  \>ejian,  '  be 
warm.'] 

+  upa,  heat;  become  sick;  sicken,  used 
impers.,  w.  ace.  of  the  person,  101s. 
-  sam,  heat ;  pain. 

tapah-prabhava,  m.  efficacy  of  devo- 
tion. 

tapas,  n.  —1.  heat,  fire;  —  2.  voluntary 
suffering  (see  tap  3,  4),  self-castigation, 
self-torture  (64 21),  mortification,  asceti- 
cism, devotion.  [Vtap.] 

tapasvant,  a.  full  of  devotion;  pious. 
[1233a.] 

tapasvin,  a.  the  same.     [1232.] 

tapo-ja,  a.  asceticism-born,  whose  ele- 
ment is  asceticism,  [tapas.] 

V  tarn  (tamyati,  -te  [763];  tatama;  atam- 
at;  tant£  [955a]).  become  darkened,  of 
the  eye ;  become  powerless,  deadened, 
stupefied,  numb,  or  inactive,  [orig.  mg, 
prob.,  'be  dark/  see  tamas:  cf.  tamisra, 
'  darkness/  Lat.  tenebrae,  ttemsrue,  '  dark- 
ness/ Old  High  Ger.  dinstar,  '  dark ' ;  Old 
High  Ger.  demar,  'dusk/  Ger.  ddmmern, 
'  become  twilight/  but  not  Eng.  dim.'] 

tamas,    n.    —1.   darkness;    —2.   spiritual 
darkness,   infatuation ;    —  3.  darkness   as 
one  of  the  three  pervading  qualities  of  all 
'  existence,  see  gunaS.     [Vtam.] 

tamo-nistha,  a.  resting  or  founded  on 
darkness. 


[163] 


[tiryaktva 


tamo-nuda,  a.  darkness-dispelling. 

tamo-bhiita,  a.  dark,  enveloped  in  dark- 
ness, [lit.  '  become  darkness,'  tamas : 
1273c.] 

tar  a,  m.  crossing,  passage.     [Vtr.] 

taram-ga,  m.  wave;  wave  as  subdivision 
of  a  work  entitled  "  ocean,"  56 13,  cf.  45 '  x. 
[lit.  '  which  goes  crossing  the  water ' : 
taram,  grd  of  V  tr,  995,  cf .  1250a.] 

tarani,  a.  pressing  onward.    [Vtr,  1159b.] 

taru,  m.  tree.  [prob.  a  modern  form  of 
daru,  q.v.] 

taru-kotara,  n.  tree-hollow. 

taruna,  a.  young;  tender;  -ka,  n.  sprout, 
[cf .  Tspriv,  '  tender,  fine.'] 

taru-tale,  under  the  tree,  see  tala. 

V  tark  (tarkayati  [1041 2]  ;  tarkayam 
asa ;  tarkayisyati ;  tarkita ;  tarkayitum ; 
tarkayitva;  -tarkya).  —1.  think  over, 
13 16;  reflect,  13 13;  -2.  form  an  idea  of. 
[orig.  mg,  'turn,'  and  so  (like  Lat.  volvere 
animo),  'turn  over  or  revolve  in  one's 
mind ' :  cf .  tarku,  '  spindle ' ;  rpeTr-co,  Lat. 
torqueo,  '  turn ' ;  Old  High  Ger.  drahsil, 
'  turner,'  Ger.  drechseln,  '  turn.'] 
+  p  r  a ,  form  a  conception  of. 

tar  hi,  adv.  at  that  time;  then;  yadi  •  • 
tarhi,  if  •  •  then.  [pron.  root  ta,  497, 1103c.] 

tala,  m.  n.  —  1.  surface;  -tale,  at  end  of 
cpd,  eouiv.  simply  to  on,  617,  46  n  ;  —  2.  the 
surface  or  place  under  an  object,  e.g.  a 
tree ;  -tale,  at  end  of  cpd,  equiv.  simply  to 
under,  34 l,  43 8 ;  —  3.  sometimes  otiose  in 
cpds,  e.g.  nabhas-tala,  sky-surface,  i.e.  sky. 

talpa,  m.  couch;  bed.  [for  *star-pa,  Vstr, 
1201  *  end  :  for  mg,  see  under  str.] 

talpa-givan,/  -vari,  a.  lying  on  beds. 
[1169.2*.] 

tavisa,  a.  powerful.     [Vtu,  1197b.] 

taskara,  m.  robber. 

t  asm  at,  adv.  from  this  (cause),  hence; 
therefore  ;  yad  •  •  tasmat,  since  •  •  there- 
fore. [pr6n.  root  ta,  1114a.] 

tat  a,  m.  used  in  voc.  s.,  to  a  father,  but  gen- 
erally to  a  junior  or  an  inferior,  my  dear. 
[cf.  tata.] 

t  a  d  i  t  n  a ,  «rtV  then,  [perhaps  instr.  ( 1 1 12d ) 
of  *taditna,  and  this  f r.  *tadi-tna,  '  of  that 
time,'  and  this  fr.  *tadi  (1245e),  correl.  of 
yadi.] 


tadfg,  a.  such,  [see  518:  for  declension, 
see  dfg.] 

t  a  elf  5  a,  a.  such,     [see  518.] 

tap  asa,  m.  ascetic,     [tapas.] 

tamaaa,  a.  dark;  pertaining  to  darkness 
or  the  guna  called  tamas.  [tamas.] 

tayii,  m.  thief,     [cf.  stayii.] 

tar  a,/,  star,  [form  of  transition  to  the 
a-declension  (399)  from  tf,  see  under 
stf.] 

t  a  v  a  c  -  c  h  a  t  a ,  f.  -I,  a.  having  07-  embrac- 
ing so  many  hundreds,  [tavant  (1249a) 
•r  §ata.] 

tavat-krtvas,  a  dr.  so  many  times, 
[tavant,  1249a.] 

tavant  [457],  —  1.  adj.  so  great;  so  much; 
so  many,  105  * ;  extending  so  far,  101 9 ; 
lasting  so  long,  58 9;  correl.  w.  yavant, 
101 9,  105 4;  —2.  tavat,  as  adv.  so  much; 
so  far ;  to  such  an  extent,  95  u ;  so  long ; 
for  a  while,  19 l ;  yavat  •  •  tavat :  as  long 
as  •  •  so  long,  15 6,  32 :i,  40 18;  when  •  •  then, 
44 15;  just  as  •  •  then,  22 7;  tavat  •  •  yavat, 
so  long  •  •  as,  19 2,  42 3;  —3.  at  once;  now, 
24 20,  34  6,  53 17;  -3a.  w.  1st  per  s.  pres.  ind., 
first,  before  doing  any  thing  else,  at  once, 
20 18,  23 8,  38";  -  3b.  w.  imperative:  at 
once,  24 23 ;  tavat  •  •  tatas  or  pagcat,  first 
•  •  then  or  afterwards,  27 18,  38  4;  —4.  con- 
cessively, iha  samaye,  tavat,  in  this  case, 
one  must  admit,  41 10;  —5.  emphasizing, 
like  eva,  what  precedes,  30 4,  25 T.  [pron. 
root  ta,  517.] 

tigma,  a.  sharp.     [Vtij,  216.5.] 

V  tij  (tejayati;  tejayam  asa  ;  tejita).  be 
sharp,  [orig.  *stig :  cf.  arifa,  '  prick/ 
ffrly-fta., '  prick ' ;  Lat.  in-stlgdre,  '  prick  on ' ; 
Eng.  stick,  'to  pierce.'] 

tithi,  m.f.  a  lunar  day  (of  which  there  are 
15  in  a  half-lunation). 

tiras,  —1.  prep,  through;  across;  —2.  as 
adv.  crossways,  sideways;  aside;  w.  kr 
[171 3,  1078*],  put  aside,  treat  disrespect- 
fully, scold.  [V  tr,  '  cross ' :  cf .  Lat.  trans, 
'  across.'] 

tiras-kara,  »».  a  scolding.  [V kr  +  tiras : 
171 :i.] 

tiryaktva,  n.  condition  of  a  beast, 
[tiryak,  middle  stem  of  tiryanc,  1249a: 
1239.] 

11* 


tiryanc] 


[164] 


tiryanc  [409d],  —  1.  a.  directed  across; 
horizontal;  —  2.  as  subst.  m. n.  beast  (going 
horizontally,  as  opposed  to  man,  who  walks 
upright  —  urdhva) ;  —  3.  ace.  s.  n.  tiryak, 
as  adv.  across,  [tiras  or  tir,  w.  ane,  409d  : 
tir,  like  tiras,  is  akin  w.  Vtr.] 

til  a,  m.  —I.  the  sesame  plant,  Sesamum 
indicum;  —  2.  its  seed,  which  is  eaten, 
and  furnishes  good  oil. 

tisr,  fern,  to  tri,  see  482c. 

tir  a,  n.  shore  or  bank.  [prop,  'place  of 
crossing  or  going  into  the  water,'  Vtr.] 

V  tu  (taviti  [633];  tutava  [786*]).  have 
power ;  be  strong,  [orig.  '  swell,  grow ' : 
cf.  rv-\i],  'swelling,  lump,'  Corcyraean 
rv-/j.o-s,  '  mound ' ;  AS.  \>uma,  '  the  big 
(finger),'  Eng.  thumb;  further,  tiim-ra, 
'  fat,  strong ' ;  Lat.  tum-ulus,  '  mound,' 
tum-or,  'swelling.'] 

td.,  pel.  never  at  beg.  of  sentence.  —  1.  w. 
imperative,  pray;  —2.  in  sooth,  78 10;  —3. 
but,  8 12, 26 13, 34 10,  etc. ;  on  the  other  hand, 
20  * ;  tu  •  •  tu,  on  the  one  hand  •  •  on  the 
other,  2 16'  " ;  so  •  %  •  •  tu,  •  •  tu,  603;  na  tv 
eva  tu,  but  by  no  means,  63 10,  64 3;  ka- 
mam  tu  •  •  na  tu,  see  kamam ;  kirn  tu, 
nevertheless,  39 5;  —4.  used  loosely:  as 
equiv.  to  ca,  58 l;  often  as  a  mere  expletive 
[1122a«],  e.^.49,  6413b. 

tu,  pron.  root  of2ndpers  ,  see  tvad. 

tuc,  /  progeny,     [cf.  toka.] 

V  tud  (tudati;   tut6da;  tunna).      strike; 
push,    [cf .  TiiSfvs, '  The  Hammer,  Martel ' ; 
Lat.  tundo,  tu-tud-i,  '  strike,  struck ' ;  Goth. 
stautan,  Ger.  stossen,  '  strike.'] 
+  a,  strike  at,  pick  at. 

V  tur  (turati,  -te).  press  onward  swiftly 
[subsidiary  form  of  Vtr  (242)  and  allied 
w.  Vtvar.] 

1  turd,  a.  —  1.  swift,  esp.  of  horses;  -am, 
as  adv.  swiftly,  in  turaihga ;  —  2.  quick, 
ready,  willing,  78".     [Vtur.] 

2  tur  a,    a.    strong,    mighty,   78 9.       [Vtu, 
1188.] 

turamga,  m.  horse.  ['swiftly  going,' 
turam  +  ga,  see  1  tura :  for  mg,  cf. 
khaga.] 

turiya,  a.  fourth,  [for  *ktur-ia :  catiir, 
487  5,  1215.] 

V  tul  (tolayati;  tola  yam  asa ;  tolayisyati; 


tolita;  -t61ya).  —1.  raise  up;  —2.  esp. 
raise  up  a  thing  so  as  to  find  its  weight; 
weigh  ;  —3.  counterpoise  ;  —4.  equal, 
[orig.  mg,  '  bear,  i.e.  hold  up ' :  in  the  cog- 
nates, the  mg  '  bear,  i.e.  endure '  appears  : 
cf.  Lat.  tul-i,  '  endured  ' ;  Goth.  \>u/-an, 
Eng.  thole,  'endure';  Ger.  Ge-dul-d,  'en- 
durance ' ;  also  e-rA.Tj-j',  '  bore,'  iroAu-rAd-s, 
'  much  enduring ' ;  Lat.  Idtus,  *tla-tus, 
'  borne.'] 

t u  1  a ,  f.  balance ;  weight;  equality.  [Vtul: 
cf.  Anglo-Indian  tola,  about  180  grains 
troy :  cf .  rd\avrov,  '  balance,  weight.'] 

tulya,  a.  keeping  the  balance  with  ;  equal 
to;  like,  [tula,  1212d4  end.] 

tulyakrti,  a.  having  like  appearance; 
alike,  [akrti.] 

tuvl,  a.  in  cpds.  mighty;  much;  many. 
[Vtu,  1155.] 

tuvi-badha,  a.  distressing  many  (ene- 
mies) or  besetting  (them)  sore. 

tdvismant,  a.  mighty,     [tuvis.] 

tuvis,  n.  in  derivs.  might.     [Vtu,  1153.] 

V  tus  (tiisyati,   -te;   tut6sa;   tusta;   t6s- 
tum;  -tiisya;  tosayati).     become  quiet; 
be    satisfied    or    pleased ;     cans,    satisfy ; 
gratify. 
+  sam,  caus.  satisfy. 

tusti.y^  satisfaction.     [Vtus.] 

tusnim,  adv.  silently,  in  silence,  [prob. 
fr.  an  obsolete  *tusna,  'silent,'  Vtus, 
HIM.] 

V  tr  (tarati,  -te;  tirati,  -te;  tatara,  teriis 
[794e] ;  atarit ;  tarisyati,  -te ;  tirna ;  tar- 
tum ;  tirtva ;  -tirya ;  tarayati).  —  1.  cross 
over  (a  water,  the  sky);  —2.  get  across  or 
to  the  end ;  get  through,  escape ;  survive, 
[cf.  rtpfjiuv,  Lat.  terminus,  '  boundary '  : 
see  Vtra  and  tiras :  for  treatment  of  root- 
vowel,  see  242.] 

-fava,    descend,    esp.   from    heaven    to 
earth ;  come  down,  esp.  of  divine  beings 
who  become  incarnate  as  men ;  alight ;  be- 
take one's  self  to ;  caus.  take  down  or  off. 
+  u  d ,  come  up  out  of  the  water. 
+  abhy-ud,  come  out  of  the  water  unto, 
cross  the  water  unto,  89*. 
+  pra,  take  to  the  water;  start  on. 
-t-vi,  cross  through ;  traverse. 

tr,  m.  star,  see  sir. 


[165] 


[trikala 


t  r  c  d ,  m.  n.  strophe  of  three  stanzas,    [tri  + 

're,  243,  1315c.] 
trna ,  n.  grass,  [of.  (6p6va  =  )  rp6va,  'flowers, 

herbs ' ;  Eng.  thorn ;  Ger.  Dorn,  '  thorn.'] 
trtiya,  a.  third,     [fr.  tri,  through  trita, 

243,  487 4:  cf.  rpi-ros,  Lat.  ter-tius,  Eng. 

thir-d,  Ger.  dri-tte,  '  third.'] 
V  t  r  d    (trnatti,   trntt6 ;   tatarda,   tatrde' ; 

trnna;  -tfdya).     split;  bore;  open. 

+  anu,  bore  after  (waters),  release,  make 

flow. 
V  Itrp  (tfpyati, -te  [761a];  tatarpa;  atrp- 

at;  trapsyati;  trpta;  -tfpya;  tarpayati). 

be  satisfied;  become  content;  —cans,  sat- 
isfy, please ;  nourish,     [cf .  repTrw,  '  satisfy, 

please,'  rpe'^w,  'nourish.'] 

+  a ,  become  content  or  glad. 
V  2trp,  steal,  not  actually   occurring  in  vbl 

forms,  but  rendered  probable   by  the   deriv. 

trpu,  '  thief,'  the  cpds  asu-  and  pagu-trp, 

and  by  the  Avestan  Vtrf,  'steal.' 
V  trs    (tfsyati;    tatarsa ;    atrsat;    trsita; 

tarsayati).      be  thirsty.      [cf.  repa-opai, 

'become  dry';  Lat.  torret,  *tors-et,  'grows 

dry,   scorches ' ;    Eng.    noun   thirs-t ;   Ger. 

dorr-et, '  grows  dry ' ;  also  Lat.  terra,  *ters-a, 

'the  dry  (land).'] 
trsa,/.  thirst,     [v'trs.] 
tfsna,/.  thirst.     [Vtrs,  1177a.] 
tejas,  n.  —  1.  sharpness,  edge;  —  2.  tip  of 

flame  or  ray ;  gleaming  splendor,  1 6 ;  fire ; 

—  3.  (splendor,  i.e.)  beauty  of  person,  8 10ff.; 

—  4.  (like Eng. fire, i.e.) energy, vigor,power; 

—  5.  moral  or  magic  power,  11 23;  influence, 
dignity,  958;  majesty,  I6,  24.      [Vtij:  ob- 
serve that  a.K/j.-f)  has  mgs  1  and  4.] 

t&na,  adv.  in  that  way,  47 1T;  so;  therefore, 
18 7,  etc.;  yatas  or  yad  or  yena  •  •  tena, 
for  the  reason  that  •  •,  therefore,  30 8,  57  6, 
64 9.  [pron.  root  ta,  1112a :  of  like  deriva- 
tion and  mg  is  r<p.] 

tail  a,  n.  sesame  oil.     [tila,  1208fi  end.] 

toka,  n.  creation,  progeny,  [cf.  Vtaks  and 
Vtvaks,  and  tiic.] 

t  o  r  a  n  a ,  n.  arched  portal ;  arch.  ['  passage,' 
Vtur,  subsidiary  form  of  Vtr,  'cross,  pass.'] 

tya  [499a],  pron.  that;  that  well-known  (like 
Lat.  ille). 

tyakta-jivita,  a.  having  life  set  aside, 
risking  one's  life,  brave. 


tyaktajivita-yodhin,  a.  bravely  fight- 
ing. [1279.] 

\f  tyaj  (tyajati,  -te  ;  tatyaja,  tatyaj6  ; 
atyaksit;  tyaksyati,  -te;  tyakt£;  tyak- 
tum;  tyaktva;  -tyajya;  tyajyate;  tyaj- 
ayati).  —1.  withdraw  from ;  leave  in  the 
lurch ;  abandon  (dove,  goat,  tree) ;  —2.  re- 
nounce (passions,  use  of  a  language) ; 
relinquish  (exertion) ;  lay  aside  (a  certain 
form,  an  earthly  body) ;  set  aside,  i.e.  risk 
(life),  [cf.  <re&onai,  'shrink  back  from  in 
awe,  revere.'] 

+  pari,  leave  to  one's  fate  (a  jackal); 
abandon;  leave  (one's  party);  relinquish 
or  give  up  (play,  food,  affairs)  ;  pari- 
tyakta,  (abandoned  by,  i.e.)  separated 
from,  66 3. 

tyaj,  vbl.    abandoning,  w.  tanu-.    [Vtyaj.] 

tyajya,  grdv.  to  be  abandoned.  [Vtyaj, 
963c.] 

tray  a,  a.  triple,  threefold,  57  13;  as  n.  triad, 
triplet,  rpias.  [tri,  489  *.] 

V  tras  (trasati;  tatrasa,  tatrasiis,  tresiia 
[794e2]  ;  atrasit  ;  trasisyati  ;  trasta). 
tremble ;  fear,  [cf .  rpew,  TpeV-tre, '  tremble, 
trembled ';  Lat.  terreo, '  affright ';  a-trastas 
and  &-rpe<TTos,  '  unterrified.'] 

trasadasyu,  m.  Trasadasyu,  a  generous 
prince,  the  favorite  of  the  gods,  and  de- 
scended from  Purukutsa.  [perhaps  for 
trasad-dasyu, '  affrighting  the  evil  beings,' 
see  1309  4-  v'tras.] 

v'  tra  (trati,  trate  [628];  trayate  [761c] ; 
tatr6  ;  atrasta ;  trasyate  ;  trat&  ;  tra- 
tum;  tratva).  protect;  rescue;  rescue 
from,  w.  abl.  [collateral  form  of  Vtr 
('get  through  or  across'),  w.  a  caus.  mg, 
'bring  through  or  across  (trouble).'] 

tratr,  m.  protector,  saviour.     [Vtra.] 

trasa,  m.  terror.     [Vtras.] 

trasadasyava,  m.  descendant  of  Trasa- 
dasyu, 87 12.  [trasadasyu,  1208c.] 

tri  [482c],  num.  three,  [cf.  rpris,  rpia,  Lat. 
tres,  tria,  Eng.  three,  Ger.  drei,  '  three.'] 

tringat  [485],  /.  thirty,     [cf.  tri.] 

trikadruka,  m.  pi.  perhaps  designation 
of  certain  Soma-vessels,  three  in  number, 
[cf .  tri  and  kadru.] 

tri-kala,  n.  the  three  times,  present,  past 
and  future,  [kala,  masc. :  1312.] 


trikalajna] 


[166] 


trikala-jna,   a.   knowing  present,  past, 

and  future ;  omniscient, 
tri-daga  [declined  like  kama,  330],  m.  pi. 

the  three  times  ten,  the  thirty,  a  name  in 

round  numbers  for  the  33  deities  ( 12  Adit- 

yas,  8  Vasus,  11  Rudras,  2  A9vins),  i.e.  the 

gods,     [tri  +  daga,  477c :  cf .  tringat.] 
tridagegvara,  m.  pi.  lords  of  the  gods, 

i.e.  the  four  chief  gods,  Indra,  Agni,  Va- 

runa,  and  Yama.     [Igvara.] 
tri-diva,n.  the  triple  or  third  i.e.  highest 

heaven,     [div,  1315c  :  1312 3.] 
tri-dhatu,  a.  having  three  parts,  tri-par- 

tite,  threefold,     [acct,  1300c.] 
tri-pada,  /  -I,  a.  having   (taken)   three 

steps. 
tri-ratra,  n.  space  of  three  nights,  tri- 

noctium.     [ratri,  1316b,  1312  3-4:  cf.  the 

Eng.  usage  in  sen-night,  fort-night.] 
tri-vidya,y.  the  three  sciences,  i.e.  Vedas. 

[1312 3.] 
tri-vidha,   a.   of   three  sorts,  threefold. 

[vidha,  1302c  5 :  acct,  1300c.] 
tri-vft,  a.  threefold,  tri-partite.      ['turn- 
ing thrice,  with  three  turns.'] 
tri-veda,  in  cpds  and  derivs.     the  three 

Vedas.     [1312 3.] 
tri-aavana,  a.   pertaining  to  the  three 

Soma-pressings ;    -am,   adv.   at    morning, 

noon,  and  evening,     [savana.] 
tris,  adv.  thrice,    [see  tri:  cf.  rpis,  I^nt.ter, 

*ters,  '  thrice  ' :  Eng.  thrice  is  a  gen.  form, 

cognate  in  root  only.] 
traividya,  n.  study  of  the  three  Vedas. 

[trividya.] 
traivedika,    a.    relating    to    the    three 

Vedas.     [triveda,  1222e2.] 
try-adhiathana,  a.  having  three  mani- 
festations. 

tva,  pron.  stem  qf2dpers.,  see  tvad. 
V  tvaks,  work,  principally  in  derivs.,  and 

ident.  w.  taka. 
tvac,  /.  skin. 

t  v  a j  - j  a  r  a ,  m.  thy  paramour,    [tvad,  494.] 
tvat,  abl.  of  tva,  and  used  in  place  of  tva 

in    cpds :    by    Hindus    written    tvad,    q.v. 

[494.] 
tvat-krte,  for  the  sake  of  thee.     [1314f, 

1130 :  tvat  represents  the  stem  tva,  and 

in  gen.  relation.] 


tvad  [491],  so-called  stem  [494]  of  2d  pers. 
pron.  thou ;  see  tvat.  [w.  the  real  root  tu, 
cf.  Doric  TV,  Lat.  tu,  AS.  "Sii,  Eng.  thou, 
Ger.  du,  '  thou.'] 

V  tvar  (tvarate;  tatvare;  turna  [cf.  957b], 
tvarita;  tvarayati).  hasten;  tvarita, 
having  hastened,  in  haste,  [see  Wtur,  tr.] 

tvara,/.  haste.     [Vtvar.] 

tvastr,    m.    —  1.  wright,   workman,    75 6; 

—  2.  Twashtar,  the  artificer  of   the  gods 
(70s),  former  of  fruit  of  the  womb,  giver 
of  growth  and  long  life  (86 15),  father  of 
Saranyu  (8512).     [V  tvaks,  221.] 

tvavant,  a.  like  thee.     [tva,  517.] 
tvastr  a,     m.     descendant    of    Twashtar. 
[tvastr.] 

d  a ,  vbl  giving,  in  cpds.     [V 1  da,  333,  354.] 

V  dang  or  dag  (dagati  [746];  dadanga ; 
dagisyati  ;  dasta  ;  danstva  ;  -dagya). 
bite.  [cf.  SaKvca,  'bite';  Goth,  tahjan, 
'  rend,  tear.'] 

danga,  m.  gad-fly.     [Vdang.] 

danatra,  m.  large  tooth;  tusk;  fang. 
[Vdang,  1185b.] 

danstrin,  a.  having  tusks  or  large  teeth, 
[danstra.] 

V  daks  (dakaati,  -te ;  dadakae;  dakaia- 
yate).  act.  suit;  mid.  be  able  or  dexterous 
or  strong,  [cf.  daksa  and  daksina.] 

daksa,  a.  able,  dexterous,  strong;  as  m. 
ability,  faculty,  strength,  power;  esp.  spir- 
itual power,  will;  daksa  and  kratu,  will 
and  understanding  (as  faculties  of  the 
manas, '  soul ').  [V  daks :  cf .  Se£i6s, '  clever, 
right,'  and  daksina.] 

dakaina,    a.    —1.    clever,   able;    and  so 

—  2.  (as  opp.  to  awkward,  gauche),  right, 
of  the  hand,   hasta,  e.g.   102 n;    so  pani, 
605;  foot,  pada,  605;  side,  pargva,  102 12; 

—  3.  southern  (because  in  prayer  the  face 
is  turned  eastward:   cf.  uttara3),   105 8; 
sc.  agni,  southern  fire,  102 3  N.  ;  —  4.  as  f., 
daksina,  sc.  go,  the  able,  i.e.  fruitful  cow, 
milch  cow;  milch  cow  as  the  customary 
reward  for  conducting  a  sacrifice ;   then, 

—  5.  in  general,  any  reward  or  present  for 
the  sacrificing  priest,  see  106  5 ;    so  95 2>  3  ; 

—  see    also    adv.   daksina.      [Vdaka:    cf. 

,  Lat.  dexter,  '  clever,  right ' ;  Goth. 


[167] 


[Vday 


taihsva,  '  right  hand ' :  from  daksina  in 
mg  3,  comes  Deccan,  name  of  the  country 
south  of  Hindustan,  lit.  '  the  South.'] 

daksina-pacjcima,  a.  southwesterly. 

daksina-purva  [525*],  a.  southeasterly. 

daksina,  adv.  southerly  ;  toward  the 
south,  [daksina:  acct,  1112e.] 

daksinagni,  m.  the  southern  fire,  103 '2, 
cf.  102  2N. 

daksinapara  [525 2],  a.  southwesterly, 
[daksina  +  apara.] 

daksina-pravana,  a.  sloping  to  the 
south,  [daksina,  adv.] 

daksinabhimukha,a.  facing  southerly, 
[daksina  (adv.)  +  abhimukha.] 

daksinayana,  n.  south-course  (of  the 
sun),  or  the  half-year  from  the  summer  to 
the  winter  solstice,  [daksina  -f  ayana.] 

daksinaranya,  «.  the  southern  forest 
(a  forest  in  the  Deccan).  [daksina  + 
aranya.] 

daksinavant,  a.  abounding  in  gifts  to 
the  priests,  i.e.  (from  the  point  of  view  of 
the  priests)  pious,  [daksina:  see  dak- 
sina 5.] 

dagdha,  a.  —  1.  burned;  —2.  pained,  tor- 
tured ;  —  3.  wretched,  good-for-nothing, 
cursed,  damned,  [ppl.  of  V  dah :  for  mg  2, 
cf.  Vcuc.] 

dagdhodara,  n.  one's  cursed  belly, 
[dagdha  +  udara.] 

danda,  m.  stick;  staff  (of  Brahman),  59M; 
mace,  97 8 ;  rod  as  symbol  of  dominion 
and  punishment,  [cf .  SevSpoy,  '  tree.'] 

danda-bhaya,  m.  fear  of  the  rod. 

<l  and  in,  a.  bearing  a  staff;  as  m.  warder, 
[danda.] 

datta,  a.  given;  as  m.  (a  son)  given  (by 
his  parents  to  others  for  adoption) ;  com- 
mon at  end  of  proper  names,  esp.  of  Vaiqyas. 
[ppl.  of  Vlda,  955c.] 

dadrh,  a.  firm;  dadhfk,  ace.  s.  n.,  as  adv. 
firmly.  [Vdrh.] 

dadhan  [431],  n.  sour  milk;  curds,  [orig., 
perhaps,  '  milk,'  f r.  V  2  dha.] 

d  a  d  h  i ,  supplementary  stem  to  dadhan. 

dadhi-karna,  m.  Curd-ear,  name  of  a 
cat.  ['having  curd-ears,  i.e.  ears  as  white 
as  curds.'] 

dadhfk,  see  dadrh. 


dant  [396],  m.  tooth.  [cf.  bUvra,  Lat 
dentem,  Goth.  tun\>us,  AS.  toft,  Eng.  tooth, 
Old  High  Ger.  zand,  Ger.  Zahn,  'tooth.'] 

dant  a,  m.  tooth,     [dant,  399.] 

V  dabh  or  dambh  (dabhati ;  dadabha, 
dadambha,  debhus  ;  adabhat ;  dabdha ; 
dabdhum).  harm  with  guile ;  hurt ;  deceive. 

dabh  a,  m.  deception.     [Vdabh.] 

Vdam  (damyati  [763]  ;  danta  [955a]  ; 
damitva;  -damya  ;  damayati).  —1.  be 
tame  ;  —  2.  tame ;  conquer ;  become  mas- 
ter ;  control.  [cf .  8a/j.d(a,  Lat.  domdre, 
'  tame ' ;  Eng.  tame,  Ger.  zahm,  '  tame.'] 

dam,  n.  house.  [cf.  8£,  'house':  see 
under  dama.] 

da  ma,  m.  n.  house,  home.  [cf.  S6fj.os,  Lat. 
domus,  '  house,  home ' :  it  is  not  certain 
whether  dama  comes  from  Vdam  and  so 
means  lit.  'the  place  where  one  is  mas- 
ter, one's  Gebiet,'  or  whether  it  is  to  be 
connected  w.  Sf/j.<a,  'build':  in  the  latter 
case,  it  would  mean  lit.,  like  Ger.  Ban,  '  a 
building,'  and  should  be  connected  w.  AS. 
timber,  *tem-ra,  'building-material,  a  build- 
ing,' Eng.  timber,  'building-material,'  Ger. 
Zimmer,  'building-material,  a  building,  a 
room.'] 

dama,  —1.  a.  conquering,  at  end  ofcpds; 
as  m.  —2.  Dama,  i.e.  Victor,  name  of  a 
son  of  Bhima;  —3.  self-control.  [Vdam: 
cf.  'l-7nr6-Sa/j.os,  'Horse-tamer,'  etc.] 

da  man  a,  —1.  a.  conquering,  at  end  of 
cpds ;  —  2.  as  m.  Damaua,  i.e. Vincent,  name 
of  a  priestly  sage,  and  of  a  son  of  Bhima. 
[Vdam:  cf.  Lat.  dominus,  'master.'] 

damayanti,  f.  Damayanti,  i.e.  Victoria, 
name  of  Bhima's  daughter.  ['  conquering 
(men),'fr.  Vdam,  1043.5.] 

dam-pati,  m.  master  of  the  house;  as 
dual,  master  and  mistress,  man  and  wife; 
pair,  [acct,  1267a.] 

dambha,  m.  deception.     [Vdabh.] 

V  day  (day  ate  ;  day  am  asa  ;  dayita). 
—  1.  part;  allot;  —2.  take  part  in;  sym- 
pathize with ;  have  tender  feeling  for  ; 
love ;  —  dayita,  loved,  dear ;  as  f.,  -ta, 
wife.  [for  1,  cf.  Kpta  Saiero,  'parted, 
carved  the  meat';  for  2,  cf.  Salerat  faop, 
'heart  is  divided  or  takes  part  in  (?),  i.e 
sympathizes.'] 


daya] 


[168] 


daya,/  sympathy ;  compassion.     [V  day .] . 

d  a  y  a  1  u ,  a.  compassionate,    [daya,  1227 3.  ] 

dayavant.a.  compassionate,     [daya.] 

day  it  a,  see  Vday. 

dara,  m.  cleft,  hole.     [VI dr.] 

daridra,  a.  wandering  about;  mendicant; 
poor ;  as  m.  poor  man.  [fr.  intens.  of 
Vldra,  'run  about,'  1147b2:  for  mg,  cf. 
Eng.  tramp,  in  its  American  sense  of 
'  vagrant  beggar.'] 

d  a  r  p  a ,  m. .  vvildness  ;  wantonness ;  impu- 
dence; pride.  [Vdrp.] 

darbha,  m.  grass-tuft;  grass  used  at  sacri- 
ficial ceremonies,  esp.  Ku9a-grass,  Poa 
cynosuroides.  [Vdrbh.] 

darga,  m.  sight;  the  moon  when  just  be- 
coming visible ;  the  new  moon ;  the  day 
or  festival  of  new  moon.  [Vdrg.] 

dargaka,  a.  —  1.  seeing;  —2.  (fr.  caus.) 
showing,  making  clear.  [drg.] 

dargata,  a.  to  be  seen;  visible.  [Vdrg, 
1176e.] 

dare,  an  a,  a.  seeing;  as  n.  the  beholding, 
sight;  the  becoming  visible,  103 20;  ap- 
pearance, 4 10.  [V  drg.] 

darga-purna-masa,  dual  in.  new  and 
full  moon ;  the  days  and  the  festivals  of 
new  and  full  moon. 

d  a  g  a  [483 4],  num.  ten.  [cf .  Se'/ca,  Lat.  decem, 
Goth,  taihun,  Eng.  ten,  Ger.  zehn,  'ten'; 
Eng.  -teen  in  six-teen,  etc.] 

dagama,  f.  -i,  a.  tenth;  dagaml,  sc.  tithi, 
tenth  day  of  a  lunar  half-month.  •  [daga, 
487  «.] 

daga-gata,  n.  ten  hundred ;  a  thousand. 

dagagakha,  a.  having  ten  branches,  i.e. 
fingers,  [daga  +  gakha :  acct,  1300a.] 

daga,  f.  the  threads  projecting  at  the  end 
of  a  weft,  fringe ;  lamp-wick ;  fig.  wick  of 
life,  course  of  life ;  time  of  life. 

dagaha,  m.  space  of  ten  days,  [daga  + 
2  aha,  1312 4.] 

V  das  (dasyati;  dadasa  ;  adasat ;  dasta  ; 
Hasayati).    suffer  lack,    [cf .  V  das,  dasyu : 
also  8eo>,  'lack.'] 
+  vi,  become  exhausted. 

dasyu,  m.  demon,  foe  of  gods  and  men. 
[cf.  Vdas,  dasa.] 

V  dah  (dahati,  -te ;  dadaha,  dehe;  adhak 
sit  ;  dhaksyati  ;  dagdha  ;  dagdhum  ; 


dagdhva ;  -dahya;  dahyate).    —  1.  burn 
with  fire;   burn;   —  2.  pass.:  be  burned; 
be  pained  or  tortured;    —3.  dagdha,  see 
s.v.    [for  *dhagh :  cf .  Goth,  dags,  AS.  dceg, 
Eng.  day,  Old  High  Ger.  tak,  '  day.'] 
+  a ,  in  adahana. 
+  vi,  injure  by  burning,  84 17. 
+  sam,  consume. 

V  Ida  (dadati,  dadati  [668];  dadau,  dad6; 
adat,  ddita  [884]  ;  dasyati,  -te ;  datta 
[955c],  -tta  [1087e] ;  datum ;  dattva ; 
-daya  ;  diyate  [770b]  ;  ditsati  [1030] ; 
dapayati).  give ;  bestow ;  grant ;  impart ; 
w.  ace.  of  thing  and  dat.  or  gen.,  later  also 
loc.,  of  person,  1  n,  23 20,  21 n ;  varam  da, 
grant  a  wish;  gapaih  da,  (give,  i.e.)  pro- 
nounce a  curse ;  saubhagyam  da,  (give, 
i.e.)  wish  conjugal  felicity;  da,  (give,  i.e.) 
sell,  w.  instr.  of  price,  47 4 ;  uttaram  da, 
make  answer ;  graddham  da,  perform  a 
graddha,  44 3, 104  n ;  punar  da,  give  back ; 
—  desid.  desire  or  be  ready  to  give.  [cf. 
Si'SoiyUj,  Lat.  da-re,  'give.'] 
+  anu,  (like  Ger.  nach-geben,  'yield,'  and 
so)  grant,  admit;  ppl.  anutta  [1087e],  ad- 
mitted. 

+  a,  take  (opp.  of  give),  28 n;  grasp,  70 6; 
adaya,  having  taken,  equiv.  to  with. 
+  u  p  a_a,  receive,  appropriate. 
-f  p  a  r  i ,  deliver  over ;  commit;  entrust. 
+  pra,  give;   grant;  impart  (sciences); 
ppl.  f.  pratta  [1087e],  given  in  marriage, 
married. 

V  2  da  (dyati  [761d3];  dad6;  adat,  adita 
[884]  ;  dina  [957a],  -tta  [1087e] ;  -daya ; 
dlyate).  cut.  [cf.  Vday,  daya.] 
+  ava,  cut  off,  esp.  a  part  of  the  sacri- 
ficial cake  ;  ppl.  avatta  [1087e],  as  subst. 
that  which  is  cut  off. 

-f-sam-ava,  cut  in  pieces  and  collect 
them ;  ppl.  samavatta,  as  subst.  gathered 
pieces. 

V  3 da  (dyati[761d3];  dita[954c];  -daya; 
diyate).     bind.     [cf.  Sew,  Si'Srjyui,  'bind.'] 

da,  vbl.  giving,  in  cpds.     [VI da.] 

datavya,  grdv.  dandus.     [Vlda.] 

datr,  m.  giver;  as  a.  [375 3],  generous,  21 4, 
48*.     [Vlda.] 

dan  a,  n.  giving,  imparting;  gift.     [Vlda, 
1150:  cf.  Lat.  donum,  'gift.'] 


[169] 


dana-dharma,  m.  the  virtuous  practice 

of  alms-giving. 
danava,  m.  child  of  Danu,  a  Danava,  one 

of  a  class  of  demons,  foes  of  the  gods  ; 

Titan.     [Idanu,  1208c.] 

1  danu,  /.  Danu,  name  of  a  demon,  70 18. 

2  danu,  n.  dripping  fluid,  drop,  dew. 
danta,  a.   tamed,   mild;   subdued   (as  to 

one's  passions) ;  as  subst.  Danta,  name  of 
a  son  of  Bhlma.     [ppl.  of  v  dam,  955a.] 

1  daman,  n.  a  giving,  gift.    [\/lda,  1168.] 

2  daman,  n.  bond.     [V3da,  1168.] 
dambhika,   a.  subst.  deceitful,   deceiver. 

[dambha.] 

1  day  a,  a.  giving.     [VI  da.] 

2  day  a,  m.  portion,  inheritance.     [V2da: 
cf.  Scis,  'portion,  meal.'] 

d  a  y  a  k  a ,  a.  giving.     [1  daya.] 

dara[2642],  m.  pi.  wife. 

daridrya,  n.  poverty,     [daridra.] 

daru,  n.  wood;  log  or  billet  of  wood;  stick. 
[see  the  equiv.  drii  and  taru  :  cf.  56pv, 
'  wood,  beam,  shaft ' ;  Spvs,  '  tree,  oak '  ; 
Goth,  triu,  '  wood,  tree ' ;  Eng.  tree, '  wood ' 
(so  Wyclif),  '  a  large  woody  plant'  (usual 
mg),  'a  wooden  bar'  (in  whiffle-free).] 

da r una,  a.  hard;  dreadful. 

V  dag  (dagati;  dadaga,  dagvans  [790b]). 
grant,  offer ;  esp.  serve  or  honor  a  god 
with  offerings ;  dagvans,  as  subst.  a  pious 
servant  of  a  god,  69 u.  [w.  dadaga,  cf. 
SfSwKa,  '  granted,  gave ' ;  e-Sco/c-a  is  an  im- 
perfect indicative  without  thematic  vowel, 
corresponding  to  #a-dag-am  ;  but  both 
Greek  forms  became  connected  in  the 
popular  mind  with  5i'5ayu,  'give.'] 

V  das  (only  with  abhi,  abhidasati).  bear 
ill-will  to ;  try  to  harm,  [cf .  V  das,  dasyu, 
dasa.] 

das  a,  m.  —  1.  foe;  esp.  supernatural  foe, 
evil  demon;  —  2.  (in  opp.  to  arya)  foe  of 
.the  gods,  infidel ;  used  like  Caffre  and 
Giaour;  —3.  (subdued  foe,  i.e.)  servant, 
slave,  79 2 ;  —  dasi,/.  female  slave.  [V  das : 
cf.  \Jdas,  dasyu.] 

dasa-patni,  a.f.  having  the  demon  for 
their  master,  [acct,  1251b,  1295.] 

diti,  f.  Diti,  name  of  a  deity  without  defi- 
nite character,  a  mere  pendant  to  aditi  as 
sura  to  asura,  and  formed  by  popular 


etymology   as   sura   from    asura.      [see 

aditi  and  daitya.] 
didfksu,  a.  desirous  to  see.     [fr.  desid. 

of  Vdrg,  1178f:  acct!] 
didyu,  HI.  missile,    [see  Vldivordyu,  and 

1147b2.] 
didhisu,a.  desirous  to  win;  as  m.  suitor; 

husband;  esp.  second  husband,    [fr.  desid. 

of  Vldha,  1178f,  1028d.] 
din  a,  —1.  perhaps  adj.  clear,  in  su-dina; 

—  2.  as  n.  day.     [perhaps  ppl.  of  Vdi  or 
di,  'shine,'  w.  shifted  acct.] 

dina-traya,n.  day-triad,  triduum,  space 

of  three  days. 
V  div:  there  is  no  verbal  root  div  in  Sanskrit: 

cf.  noun  div  and  W 1  and  2  div  or  diii. 
div  [361d],  7/1.  —  1.  sky,  heaven,  e.g.  72 '2; 

—  la.  Heaven,  personified  as  Father,  e.g. 
KV.vi.  51.5;   —  Ib.  duhita  divas,  of  the 
Dawn,  daughter  of  the  sky  or  of  Heaven, 
75 16;  -2.  day,  e.g.  70 8,  79 13;  -3.  observe 
that  div  is  sometimes  fern,  in  Veda,  so  921>s, 
RV.  x.  125. 7. 

[w.  gen.  div-as,  cf.  the  genitives  Ai6s, 
*AtF-6s,  Lat.  JSv-is,  and  AS.  Tiw-cs  in 
Tiwes  dozg,  Eng.  Tues-day :  (Tiiv  corre- 
sponds to  the  old  Germanic  Tin,  no  longer 
a  god  of  the  sky  or  bright  day,  but  rather 
a  god  of  battle  or  fighting,  the  chief  occu- 
pation of  our  early  forefathers:)  w.  nom. 
dyaiis,  cf.  Zeus,  *Aj-r)vs :  w.  voc.  dyaus 
pitar,  cf.  Zev  Trdrtp,  Lat  Ju-piter,  '  Heaven 
Father ' :  w.  duhitar  divas,  cf .  Ovyartp 
Aids,  &fj.&por'  'A.6dva,  Oedipus  Rex  159 :  cf. 
also  87os,  '  heavenly ' ;  Lat.  nom.  Diovi-s, 
'god  of  heaven,'  Jdv-em,  'Jove';  sub  dio, 
1  under  the  sky ' ;  Eng.  Tewes-ley,  '  Tiw's 
lea,'  a  place  in  Surrey.] 

diva,  n.  heaven;  day,  in  dive-dive,  day  by 
day.  [div,  1209a.] 

diva,  adv.  by  day.  [f r.  the  instr.  div-a,  w. 
shifted  acct,  1112e.] 

divaukas,  m.  caelicola,  god.  ['having 
heaven  as  a  dwelling ' :  diva  +  okas.] 

d  ivy  a,  a.  heavenly ;  divine,     [div.] 

V  dig  (digati ;  didega ;  adiksat,  adista 
[883] ;  deksyati ;  dista ;  ddstum ;  -digya ; 
digyate;  degayati).  point ;  direct ;  show, 
[cf.  Se'iKWfj.1,  'show';  Lat.  dico,  'show, 
tell';  AS.  tdh,  Ger.  zieh,  'pointed  out  (as 


dig] 


[170] 


guilty),   accused';    Ger.   zeigen,    'show'; 
also  AS.  tdh-te,  ti&h-te,  Eng.  taught, '  showed, 
instructed ' ;  AS.  tdcn,  Eng.  token.'] 
-f  apa,  show;  make  a  false  show  of. 
+  vy-apa,  make  a  false  show  of. 
+  a ,   point   out  to,  give  a  direction   to, 
direct. 

+  sam-a,  point  out  to,  direct;  com- 
mand. 

+  u  d ,  point  out ;  aim  towards ;  uddicjya, 
tr.  ace.,  with  an  aiming  towards,  equiv.  to 
the  prep,  at,  26 22. 

+  upa,  show  to,  teach,  instruct;  give  ad- 
vice to,  advise. 
+  pra,  point  out,  designate;  direct. 

dig,  f.  just  like  Eng.  point,  i.e.  cardinal 
point,  quarter  of  the  heaven  (N.,  E.,  S., 
W.)  ;  astau  digas,  eight  regions  (N.,  E., 
S.,  W.,  and  NE.,  SB.,  SW.,  NW.),  57 ». 
[Vdic,,  'to  point.'] 

V  dih  (degdhi  ;  didihe ;  digdha  ;  -dihya). 

—  1.  stroke,   touch  lightly  ;   —  2.  smear  ; 

—  3.  besmear,  pollute,    [for  *dhigh:   cf. 
ZOiyov,  '  touched ' ;  Lat.  Jingo,  '  form,  fash- 
ion, esp.  with  the  hand  in  soft  material ' ; 
Goth,  daigs,  '  moulded  mass  of  clay  or 
bread-paste';  Old  Eng.  dag,  Eng.  dough.] 
+  s am,  pass,  (be  plastered  together,  be 
indistinct,  and  so)  be  uncertain,  doubtful. 

V  di   (dideti  [676] ;   didaya  [7863],  didi- 

vans).     shine,  glance,  gleam. 
V  diks  (diksate;  didiksa,  didikse ;  adiks- 

ista  ;    diksisyate  ;    diksita  ;     diksitva  ; 

-diksya).     consecrate  one's  self,  esp.  for 

performing  the  Soma-sacrifice.     [perhaps 

desid.  of  V  daks,  '  make  one's  self  suitable 

or  ready ' :  108g.] 
d  1 1  i ,  f.  glance,  flame,  actually  occurring  only 

in  su-diti.     [vdi,  1157.  la.] 
dldivi,  a.  shining.     [Vdi,  1193.] 
din  a,  a.  scanty;  cast  down,  sad;  wretched, 
dinata,  f.  scantiness;  smallness.    [dina.] 
dinar  a,   m.  denarius,  name  of  a  certain 

gold  coin,     [borrowed  fr.  Lat.  denarius,  a 

silver  coin  worth  ten  asses."] 
J  dip  (dipyate ;   didipe  ;   dipta ;  -dipya  ; 

dedipti ;    dipayati,  -te).     blaze;   flame; 

caws,  kindle ;  intens.  blaze  brightly  ;  fig.  be 

radiant,     [cf.  Vdi.] 

+  ud,  blaze  up ;  caws,  cause  to  blaze  up. 


dirgha,   a.   long,  in  space  and  in   time; 

-am,  as  adv. ;  —comp.  draghiyans,  superl. 

draghistha.   [v;  dragh :  cf .  SoAixo's, '  long.'] 
dirgha-karna,  m.  Long-ear,  name  of  a 

cat. 
dirgha-rava,  m.  Long-yell  or  Far-howl, 

name  of  a  jackal.    (Their  howling  is  both 

long-continued  and  far-reaching.) 
dirgha-var na,  m.  a  long  vowel, 
dirghavarnanta,     a.    having    a    long 

vowel  as  final,     [anta.] 
V  Idiv  (dlvyati;   dideva  [240 3];  adevit  ; 

devisyati  ;    dyutd  ;    devitum  ;    -divya). 

dice;  play.     [prop,  diu,  see  765 1  and  2: 

orig.,  perhaps,  'throw,'  cf.  didyu.] 

+  a ,  in  adevana. 
V  2div    (devati    [2403]  ;     dyunA    [957a] ; 

devitum;  devayati, -te).    lament,    [prop. 

diu,  see  765 l  and  2.] 

+  pari,  moan,  bemoan  ;  caus.  the  same. 
duhkha,  a.  miserable;  as  n.  misery,  pain, 

sorrow,     [cf.  sukha.] 

duhkhita,  a.  pained,     [duhkha,  1176b.] 
ducchiina,  f.  calamity;   harm,      [dus  + 

Quna,  'mis-fortune,  ill-luck,'  168 3.] 
V  ducchunaya  (ducchunayate).   seek  to 

harm,     [ducchuna,  1058.] 
dur-,  the  form  taken  by  dus  before  sonants. 
dur-atikrama,   a.    hard   to   overcome. 

['  having  a  hard  conquest,'  cf .  1304b.] 
dur-atman,  a.  evil-minded;  bad. 
dur-ga,  a.  whose  going  is  hard,  hard  to 

go  through  or  to,  impassable;  as  n.  diffi- 
cult place ;  danger. 

dur-gata,  a.  ill-conditioned ;  unfortunate. 
dur-jana,  m.  evil  person;  scoundrel. 
dur-danta,  a.  overcome  with  difficulty; 

as  m.  Hard-to-tame  (AUO-M'KTJTOJ),  name  of 

a  lion. 
dur-nivara,a.  whose  warding-off  is  hard ; 

hard  to  get  rid  of. 
dur-bala,a.  of  (poor,  i.e.)  little  strength; 

feeble, 
durbuddhi,  a.  of  (bad,  i.e.)  small  wit; 

foolish. 
dur-bhaga,   a.  ill-portioned,  ill-favored; 

-a,  f.  ugly  woman,     [acct,  1304b.] 
dur-bhiksa,   a.  (time)  having  its  alms- 
getting  hard,  i.e.  in  which  alms-getting  is 

hard ;  as  n.  famine,     [bhiksa.] 


[171] 


[Vdrc 


dur-mangala,  a.  of  bad  luck,  bringing 
bad  luck. 

dur-mati,/.  ill-will. 

dur-mada,a.  badly  intoxicated ;  drunken, 
[acct,  1304b.] 

dur-vijneya,  a.  hard  to  distinguish. 

dur-vipaka,  m.  evil  issue  (of  one's  des- 
tiny). 

dur-vrtta,  a.  of  evil  life,  wicked. 

V  dul  (dolayati ;  dolita).  heave  upwards ; 
swing,  [cf.  Vtul.] 

diivas,  n.  gift  ;  oblation  ;  worship. 
[V 1  du.j 

d vivas,  n.  perhaps  same  as  dtivas,  but  see 
7410x. 

V  duvasya  (duvasyati).  reward  with  a 
gift;  honor  or  worship  (a  god)  with  an 
offering,  [diivas.] 

+  a.    perhaps   bring   or  entice  hither  by 
worship,  but  see  74 10  N. 

V  dus  (diisyati;  adosit;  dusta;  dusayati 
[1042a2]).  spoil,  [see  dus.] 

dus-kara,  a.  whose  performance  is  hard, 
hard  to  be  performed,  [dus.] 

dus-krta,  n.  evil  deed  ;  sin.     [dus.] 

dust  a,  a.  spoiled;  bad,  morally;  cross, 
[ppl.  of  V  dus.] 

dus,  inseparable  prefix,  characterizing  a  thing 
as  evil,  bad,  hard ;  forming  w.  action-nouns 
cpds  w.  the  same  mg  as  if  compounded  w.  a 
future  pass,  ppl.,  e.g.  dus-kara,  '  having  its 
doing  hard,  i.e.  difficult  to  be  done.'  [cf. 
\  dus:  also  Svs-,  'mis-',  see  225  2.] 

dus-tara,  a.  having  its  crossing  hard, 
hard  to  cross. 

V  duh  (d6gdhi,  dugdhe  ;  dud6ha,  dudub.6; 
adhuksat,  -ata  [918] ;  dhoksyate ;  dug- 
dha ;  d6gdhum ;  dugdhva;  dohayati). 
—  1.  milk;  then,  generalized  —2.  get  the 
goodoutof  a  thing;  —3.  extract;  —4.  give 
milk ;  —  5.  in  general,  give  or  yield  any 
good  thing,  80 16;  —cans.,  like  simple,  milk, 
extract.  [for  mg  2,  cf.  a^f\yeaQal  nva, 
'milk  a  person  dry.'] 
+  nis ,  milk  out  of;  extract  from. 

duh,  rbl.  yielding,  in  kama-duh.     [v'duh.] 

duhitf  [373 3],  f.  daughter,  [derivation 
uncertain,  1182d:  cf.  Ouydrrip,  Goth,  dauh- 
tar,  Eng.  daughter,  Ger.  Tochter,  '  daugh- 
ter.'] 


V  1  d  u ,  subsidiary  form  of^l  da,  in  diivas, 
duvasya.  [cf.  Wstha  and  ga  w.  their 
equiv.  collateral  forms  sthu  and  gu.] 

V  2 du,  go  to  a  distance,  in  duta  and  dura, 
[cf .  $fvo/j.ai,  '  am  at  a  distance  from  some- 
thing, fall  short  of.'] 

dudabha,  a.  hard  to  deceive,  ['whose 
deceiving  is  hard ' :  for  duzdabha,  i.e. 
dus  +  dabha,  199b3.] 

duta,  m.  messenger  ;  ambassador,  envoy, 
[V2dii,  1176a.] 

dura,  a.  far;  as  n.  the  distance;  —case- 
forms  as  adverbs:  -am,  to  a  distance,  far 
away ;  -e,  in  the  distance,  afar ;  at  or  from 
a  distance;  -at,  from  afar.  [v2du,  1188.] 

duri-kr  (durikaroti).  put  far  away; 
send  off.  [dura,  1094.] 

durva,_/.  millet-grass,  Panicum  Dactylon. 

dulabha,  same  as  dudabha,  Whitney  54. 

V  Idr  (drnati  ;  dadara,  dadre  ;  adarsit ; 
dirna;  -dirya;  diryate;  dardarti  [1002b] ; 
darayati,  darayati).  burst,  trans,  and 
intrans. ;  —cans,  and  intens.:  split;  tear, 
w.  gen.  [cf .  Sepca,  Sfipw,  '  flay ' ;  AS.  teran, 
Eng.  tear,  Ger.  zerren,  '  tear,  rend,'] 

V  2dr  (driyate  ;  adrta  ;  drta  ;  -drtya). 
used  only  w.  a,  see  773.  [cf.  V5eA  in  Sfv- 
Si\\o>,  '  glance  at ' ;  AS.  tilian,  '  be  intent 
upon,  attend  to,  esp.  the  earth,  i.e.  till  (the 
soil),'  Eng.  till;  Ger.  zielen,  'aim  at';  AS. 
eorlS-tilia,  '  earth-tiller.'] 
+  a,  (look  at,  i.e.]  regard;  pass,  be  re- 
garded, i.e.  respected. 

drdha,  see  Vdrh  and  224a. 

drti,  m.  bag  of  leather;  bellows,  [v'ldr: 
for  mg,  cf .  Sfp/j.a,  '  skin  bag  or  bottle.'] 

V  drp  (drpyati;  adrpat;  darpisyati,  drap- 
syati  ;  drpta  ;  darpayati).  be  crazed, 
wild,  proud,  insolent,  or  arrogant. 

V  drbh  (drbhati  ;  drbdhd).  make  into 
tufts. 

V  drg  (dadirga,  dadrge;  adraksit,  adrsta; 
draksyati,  -te  ;  drsta ;  drastum ;  drstva ; 
-dfgya;  drgyate;  didrksate;  dargayati). 
see ;  behold ;  —pass,  be  seen ;  be  or  become 
visible;  appear;  —caus.  cause  (a  person, 
ace.,  333)  to  see  (a  thing,  ace.,  336,  357, 
36 7);  show  (w.  gen.  63 2);  w.  atmanam, 
show  one's  self,  appear,  pretend  to  be  (e.g. 
frightened,  41 4).  [present  forms  supplied 


[172] 


by  \f  1  pa§,  q.v. :   w.  dadarga,  cf . 

'  saw ' :  cf .  Goth,  ga-tarh-jan,  '  make  a  show 

of.'] 

+  prati,  pass,  appear  over  against  one 

or  before  one's  eyes. 

-f  v  i ,  pass,  be  seen  far  and  wide. 

+  s am,  behold;  caws,  show;  w.  atmanam, 

show  one's  self,  appear,  pretend  to  be  (e.g. 

dead). 
df§  [218 3,  drk,  dr§am,  drgbhyam],  —1.  vbl. 

seeing,   looking  ;   —  2.  as  f.  the   seeing  ; 

drgfi,  as  inf.  [970a],  for  beholding ;  —  3.  in 

cpds  [518],  look,  appearance.     [Vdr§.] 
drga,  m.  the  seeing;   in  cpds  [518],  look, 

appearance,     [do.] 
drgi.y.  the  seeing;  drc_aye,  as  inf.  [970f], 

for  beholding,     [do.] 
dfgya,  grdv.   to   be   seen;   worthy  to   be 

seen,  splendid.     [Vdrg,  963d.] 
d  r  s  a  d ,  f.  stone ;  esp.  nether  mill-stone, 
drsad-upala,  dual  f.  the  nether  and  the 

upper  mill-stone.     [1253a,  1258.] 
drsta,  ppl.  o/Vdrg,  q.v. 
drsta-purva,  a.  seen  previously,  [equiv. 

to  purvam  drsta,  see  1291.] 
df  sti,  /.  —1.  seeing;  —  2.  sense  of  sight; 

—  3.  glance,  look;  —4.  view.     [Vdrg:  cf. 

8e'p|is,  '  sense  of  sight.'] 
Vdrh  (dfnhati,  -te  [mg  1,  cf.  758] ;  dfhyati, 

-te  [mg2,  see  767] ;  adrnhit ;  drdha  [224a]  ; 

drnhayati).    —  1.  act.  make  firm  or  steady 

or   enduring  ;    establish  ;    mid.   be   firm  ; 

drdha  [1176a],  firm;  -2.  be  firm;   -3. 

caus.  make  stable,     [cf .  Old  Lat.  forc-tis, 

~La.t.fortis,  'strong.'] 

drib. a,  same  as  drdha,  Vdrh,  Whitney  54. 
d  e  y  a ,  grdv.  to  be  given  or  granted.     [V  da, 

963a.] 
deva,/.  devi,   —  1.  a.  heavenly,  74 14>  16>  18, 

92 T;    as  subst.  —  2.  god,  goddess;  —  2a.  pi. 

the  gods  (in  later  times  reckoned  as  33,  cf. 

tridaca ) ;  —  2b.  vfgve  devas,  all  the  gods ; 

also  all-gods  (a  term  comprehending  into 

a  class  all  the  separate  gods,  cf.  All-saints, 

and  see  vigvadeva) ;  —  2c.  devi,  The  God- 
dess, i.e.  (Diva's  wife,  Durga ;  —  2d.  -deva, 

at  end  of  Brahman-names,  having  •  •  as  god, 

so,  e.g.,  gunadeva ;  —  3.  m.  manusya-deva, 

god  among  men,  i.e.  a  Brahman,  see  95 x; 

similarly,  -4.  m.  king,  19 12,  50 4,  51*-7-"; 


so  used  of  a  lion  {32 15)  or  even  of  a  jackal 
(3621);  /  queen,  [perhaps  fr.  the  noun 
div  (1209i):  cf.  Lat.  deus,  'god':  the  al- 
leged root  div,  'shine,'  has  no  existence.] 

deva-kama,  a.  having  love  for  the  gods, 
[acct,  1293  *,  1295.] 

devata,  f.  godhead  or  divinity,  both  as 
abstract  and  as  concrete ;  devata,  instr., 
with  divinity  (collective),  i.e.  among  deities, 
73 »  [1237.] 

devat  va,  n.  divinity,  abstract  only.   [1239.] 

deva-duta,m.  messenger  of  the  gods. 

deva-daivatya,  a.  having  the  gods  as 
divinity,  (of  hymns)  addressed  to  the 
gods. 

deva-pati,  m.  lord  of  the  gods,  i.e.  Indra. 

deva-pana,  a.  serving  the  gods  for 
drinking,  [lit.  '  god-drenching,  i.e.  gott- 
trankend':  acct,  1271,  1251c.] 

deva-yana,  n.  path  of  the  gods,  on  which 
the  intercourse  between  gods  and  men 
takes  place,  [acct,  1271,  1251c.] 

devara,  m.  husband's  brother,  [devf, 
1209a.] 

deva -raj  a,  m.  king  of  the  gods,  i.e.  Indra. 
[rajan,  1315a.] 

deva-linga,  n.  god-characteristic,  mark 
by  which  a  god  may  be  distinguished  from 
a  man. 

deva-garman,  m.  Deva9arman  or  God's- 
joy,  name  of  a  certain  Brahman,  [of  like 
mg  is  ®f6-xapis.~\ 

deva-samnidhi,  m.  presence  of  the  gods. 

deva-huti,  f.  invocation  of  the  gods, 
[acct,  1274.] 

devi,  see  deva. 

devi-krta,  a.  made  by  Durga. 

devi-kotta,  m.  Goddess-fort,  name  of  a 
town. 

devi-vinirmita,  a.  laid  out  by  Durga. 
[v'lma.] 

devf  [369 2],  m.  husband's  brother,  [cf. 
Sa-np,  Lat.  levir,  '  husband's  brother.'] 

de§a,  TO.  —  1.  (point,  i.e.)  place,  41 18; 
—  2.  country,  24 5,  see  98 16  N.  ;  —3.  place, 
pregnantly,  as  in  Eng.,  i.e.  proper  place, 
22 5;  —4.  as  in  Eng.,  place  or  region  of 
the  body,  see  muska-,  skandha-. 
'  point.'] 

dialect  of  the  country. 


[173] 


[drugdha 


destr,  m.  pointer,  guide,  instructor;  /. 
ddstri,  Instructress,  as  a  deity,  90  9.  [Vdi§, 
1182:  cf.  +SfiKTrip  in  SeiKr-fipios,  'pertain- 
ing to  one  who  shows.'] 

deha,  m.n.  body;  mentioned  w.  manas  and 
vac,  65 9.  [v'dih,  'stroke  lightly  so  as  to 
mould  or  form/  and  so,  prob.  '  the  figure, 
form,  shape,'  like  the  Lat.  figura,  '  shape, 
form,'  from  the  cognate  ^Jig,  Jingo :  see 
v/dih.] 

dehin,  a.  connected  with  the  body,  65 n; 
as  m.  a  living  being,  man.  [deha,  1230.] 

daitya,  m.  descendant  of  Diti,  q.v. ;  a 
Daitya  or  demon,  [diti,  1211.] 

d  a  i  t  y  a  -  danava-mardana,  m.  Daitya-and- 
Danava-crusher,  epithet  of  Indra. 

daiva,  a.  of  the  gods,  57 21;  coming  from 
the  gods ;  divine ;  as  n.  divine  appoint- 
ment, i.e.  fate,  18 1Z,  etc.  [deva,  1208f.] 

daivata,  a.  pertaining  to  a  divinity;  as  n. 
—  1.  a  divinity  or,  collectively,  the  divini- 
ties, esp.  that  or  those  celebrated  in  any 
Vedic  hymn;  -2.  idol,  62 18.  [devata, 
1208e.] 

daivatya,  at  end  of  cpds,  having  ••  as 
divinity,  addressed  to  •  •,  63 5.  [devata, 
1211.] 

daivika,  a.  of  the  gods;  divine,  [deva, 
1222e.] 

daivya,  a.  of  the  gods;  divine,  [deva, 
1211.] 

dola,  m.  a  swinging;  f.  dola,  a  dooly 
(Anglo-Indian  term),  a  little  bamboo  chair 
slung  on  four  men's  shoulders,  [V  dul.] 

V  dolaya  (dolayate).  swing  like  a  dooly ; 
waver,  [dola.] 

dolayamana- mati,  a.  having  a  wavering 
mind.  [V  dolaya.] 

1  dosa,   m.   —1.   fault,  defect;    bad  con- 
dition, 55 5;   —  2.  sin,  transgression,  fault, 
II8,    18 n,   65 21;    dosam    avap,    incur    a 
transgression,  68 4;    —3.  harm;  evil  con- 
sequence ;   dosena,  dosat,  by  or  as  a  bad 
consequence  of,  by,  faute  de,  23 21,  35 2. 
[Vdus.] 

2  dosa,  m.  evening,  dark ;  f.  dosa,  evening, 
dark. 

dosa-vastr,  m.  illuminer  of  the  dark- 
ness; or,  as  adj.  [cf.  3753],  lighting  up  in 
the  dark. 


dautya,  n.  message,     [duta,  1211.] 
dyava-prthivi,     dual  f.     heaven    and 

earth,    [div  +  prthivi,  1255  and  a2.] 
dyu,  same  as  div,  361d. 
V  dyut    (dy6tate  ;     didyut6  ;     adyutat  ; 

dyotisyati  ;  dyutta  ;  -dyiitya).     gleam; 

lighten  ;  shine,     [akin  w.  noun  div,  q.v. : 

cf.  also  V jyut.] 

+  vi,  lighten, 
dyuti,   /.     sheen,   197;    lustre;    dignity. 

[Vdyut.] 
dyumant,  a.  heavenly,  bright,  splendid. 

[fyd.] 

dyuta,  n.  gambling.     [VI div,  1176a.] 

dy6,  sa/«e  as  div,  361d. 

dravina,  n.  movable  property  (as  opp.  to 

house  and  field),  wealth.     [Vdru,  1177b.] 
dravya,  n.  —1.  property;  —2.  in  general, 

thing,  object ;    —  3.   esp.   worthy   object. 

[Vdru:  see  dravina.] 
drastavya,  grdv.  to  be  seen.     [Vdrg.] 
V  Idra  (drati;    dadraii ;   adrasit;    intens. 

[1002c,   1024 2]   daridrati).     run  ;    intens. 

run  about,  run  hither  and  thither,     [cf. 

Si-Spd-ffK<a,  '  run ' :  see  Vdru.] 

+  a  p  a ,    run    off.      [cf .    cwro-Spaj/at,    '  run 

off.'] 
V  2  d  r  a  (drati ;  dray  ate ;  dadraii ;  adrasit ; 

drasyati;   drana).     sleep,      [cf.  tSpaBov, 

'  slept ' ;  Lat.  dormlre,  '  sleep.'] 

+  ni,  go  to  sleep;  sleep. 
V  dragh,  only  in  derivs.  drag,  draw;  draw 

out ;  extend ;  lengthen,  [poss.  for  #dhragh 

(cf.  Vdhraj),  and  akin  w.  Eng.  drag:  but 

see  dirgha.] 
draghiyans,  a.  longer,  as  comp.  to  dirgha. 

[V  dragh,  467.] 
V  dru  (dravati,  -te ;    dudrava,  dudruv6  ; 

adudruvat  [868] ;  drosyati ;  druta ;  dr<5- 

tum  ;   drutva  ;    -driitya).     hasten;  run  ; 

run  away,  flee,  94 7.      [ident.  w.  Vdram, 

'  run,'  and  w.  V 1  dra,  q.v. :  cf .  eSpd/ie  and 

fSpd,  'ran.'] 

+  ati,  run  past  or  by ;  escape. 

+  a ,  run  unto,  make  an  attack,  charge, 

94  5,6. 

+  u  p  a ,  run  unto. 

+  sam-upa,  run  unto,  rush  at,  312. 
drii,  m.n.  wood,     [see  daru.] 
drugdha,  see  V druh. 


druta] 


[174] 


druta,  ppl.  having  hastened  [9522];  -am, 
as  adv.  hastily,  rapidly;  quickly;  imme- 
diately. [Vdru.] 

drum  a,  m.  tree,  [drti:  cf.  Spvfj.6s,  'a  wood.'] 

V  d  r  u  m  a  y  a  (  drumayate) .  pass  for  a  tree. 
[drama,  1058,  1059b.] 

V  druh  (dnihyati  ;  dudr6ha  ;  adruhat  ; 
dhroksyati ;  drugdha ;  dr6gdhum ;  -druh- 
ya).  hurt  (by  deceit,  wile, magic);  strive 
to  harm ;  ppl.  drugdha :  as  m.  one  who 
has  striven  to  harm,  hurtful  foe ;  as  n. 
misdeed,  [if  for  *dhrugh,  cf.  Old  High 
Ger.  triukan,  Ger.  be-trugen,  '  deceive  so  as 
to  harm.'] 

abhi,  offend  against. 

dvd  [482b],  num.  two.  [cf.  Svo,  Lat.  duo, 
Eng.  two.~\ 

dvamdva,  n.  pair;  quarrel,  [dvam-dvam 
is  the  repeated  nom.  s.  n.  of  dva  :  cf . 
1252  *.] 

dvaya,  a.  twofold;  of  two  sorts;  as  n. 
couple,  pair,  [dva :  cf .  8oi6s,  '  double.'] 

dvadaga  [483*],  cardinal,   twelve,     [dva 
ilaca.  476 3:  cf.  SudtSeica.,  Lat.  duodecim, 
'  twelve.'] 

dvadaga,  /.  -i,  ordinal,  twelfth,  dva- 
dagi  (sc.  tithi),  twelfth  day  of  a  lunar 
half  month,  59  9.  [dvadaga,  487 7.] 

dvadaga-ratra,  n.  space  of  twelve 
nights,  [dvadaga  +  ratri,  1315b,  1312  3-  *.] 

dvadaga-sahasra,  cardinal,  n.  twelve 
thousand.  [481.] 

dvadagasahasra,«.  consisting  of  twelve 
thousand,  [dvadaga-sahasra,  1204c.] 

dvar  [388c],  /.  door,  [perhaps  'the  clos- 
ure,' f r.  V  dvr,  '  close,'  for  #dhvr :  cf .  6vpa, 
'door';  lot.  for  is,  nom.  s.,  'door';  Eng. 
door.~\ 

dvar  a,  n.  door,     [dvar,  q.v. .  399.] 

d vara-paksa,  m.  side  of  the  door. 

dvi,  form  o/dva  in  composition  and  deriva- 
tion. [475  •.] 

dvi-ja,  a.  twice-born;  as  m.  member  of 
one  of  the  three  upper  castes,  re-born  by 
virtue  of  investiture  (see  Vni  +  upa),  60 2, 
68  2°,  59  *,  62 7 ;  in  a  narrower  sense,  a  Brah- 
man, 21 ",  43*,  55 »,  64 16. 

dvi-janman,  a.  having  double  birth ;  as 
m.  same  as  dvija ;  man  of  one  of  the  three 
upper  castes,  59 l.  [acct,  1300c.] 


dvi-jati,  a.  ana*  as  m.  same  as  dvijan- 
man ;  man  of  one  of  the  three  upper 
castes,  59 19. 

dvijottama,  m.  the  highest  of  the  twice- 
born,  i.e.  a  Brahman,  [dvija  +  uttama.] 

dvita,  a.  second,     [dvi.] 

dvita,  adv.  just  so ;  so  also;  equally. 

dvitiya,  a.  second,    [dvita,  487 4,  1215d.] 

dvidha,  adv.  in  two  parts,in  twain.  [1104.] 

dvi-pad  [391],  a.  having  two  feet;  as  m. 
the  two-footed  one,  man,  16 2;  as  n.  sing. 
that  which  is  two-footed,  collectively,  men, 
90 1-3,  92 3.  [cf.  SiTroSa,  Lat.  bipedem,  'bi- 
ped.'] 

dvi-pada,  f.  -i,  a.  having  (taken)  two 
steps. 

dvi-pravrajin,  f.  -ni,  a.  in  f.  going 
after  two  (men),  unchaste,  98 14. 

V  dvis  (dvesti,  dviste;  didv^sa;  adviksat, 
-ata;  dvista ;  dvestum).  hate;  show 
hatred  ;  be  hostile,  [cf .  o-Sva-avro,  '  be- 
came wroth,'  w.  prothetic  o.] 

dvis,  vbl.  hating,  in  cpds;  asf.  hate;  as  m. 
concrete,  hater,  foe.  [Vdvis.] 

dvis,  adv.  twice,  [see  dvi,  dva:  cf.  Si's, 
Lat.  bis,  *dvis,  '  twice ' :  the  radically  cog- 
nate Eng.  twice  is  a  gen.  form.] 

dvipa,  m.  island. 

dvipi-carman,  n.  tiger-skin,     [dvipin.] 

dvipin,  a.  having  islands  or  island-like 
spots ;  as  m.  leopard ;  tiger,  [dvipa.] 

V  dvr,  cover,  close,  in  derivs.     [see  dvar.] 

dvedha,  adv.  in  two,  in  two  kinds,  [for 
*dvayadha,  fr.  dvaya,  11042.] 

dvesa,  m.  hatred.     [Vdvis.] 

dvesas,  n.  hatred  ;  concrete,  hater,  foe. 
[Vdvis.] 

dha,  vbl.  bestowing,  granting,  in  vasu-dha 
[Vldha,333.] 

V  dhan  (dadhanti).  set  in  motion,  [cf 
V  dhanv.] 

dhana,  n.  —1.  the  prize  of  the  contest; 
not  only  the  reward  put  up  for  the  victor. 
but  also  the  booty  taken  from  the  foe  — 
Vedic;  so  w.  Vji,  win  booty  by  conquest, 
81 2;  then,  —2.  in  general,  wealth,  riches, 
property,  money.  [V  dha,  '  put ' :  cf .  fo^o, 
'  thing  put  up  as  a  prize,'  and  for  the  mg 
also  Ger.  Ein-satz,  'stakes.'] 


[175] 


[V 1  dha 


dhanu,  m.  bow.  [fr.  dhanus,  a  transfer 
to  the  u-declension.j 

dhanus-kanda,  n.  bow  and  arrow, 
[dhanus :  see  1253b.] 

dhanus,  n.  bow.     [Vdhan,  1154.] 

dhanya,  a.  wealthy;  fortunate,    [dhana.] 

\f  dhanv  (dhanvati;  dadhanve ;  adhan- 
vit).  set  in  motion ;  run.  [secondary 
form  of  v'dhan.] 

dhanvan,  n.  bow.     [Vdhan,  1169.  la.] 

dhanvin,  a.  subst.  having  a  bow,  bow- 
man, [dhanvan,  1230b.] 

V  dh amor dhma(dhamati [750] ;dadhmau; 
adhmaslt ;  dhamisyati ;  dhamita,  dhma- 
ta;  -dhmaya).  blow,  breathe  out;  blow 
(pipe,  shell,  bag-pipe,  bellows),  [see  108g 
and  750.] 
+  a ,  blow  up ;  adhmata,  fig.  puffed  up. 

dhara,  a.  holding;  bearing;  keeping; 
wearing.  [Vdhr.] 

d  harm  a,  m.  —  1.  custom,  98 18;  usage, 
99 u;  right;  duty,  28 6;  virtue,  217,  10™, 
1517,  291;  (virtue,  i.e.)  good  works,  295, 
63 n;  correct  course  of  conduct,  II3; 
dharme,  in  a  question  of  right,  21 u; 
—  la.  dharmena,  adv. :  as  was  right,  14 17; 
dutifully,  16 5;  —  2.  law;  prescription, 
rule;  the  law  (as  a  system),  285,  5816'19; 
-3.  personified,  Virtue,  67  n,  48*. 

[a  post-Vedic  word,  taking  the  place  of 
V.  dharman:  dharma  is  fr.  v'dhr  (1166b), 
perhaps  in  mg  6,  and  thus  designating 
ancient  custom  or  right  as  'that  which 
holds  its  own,  which  persists  or  endures ' ; 
but  it  may  come  fr.  Vdhr  in  mg  1,  so  that 
dharma  is  'that  which  is  established  or 
settled';  in  the  latter  case,  cf.,  for  the 
mg,  0(/j.is,  '  that  which  is  established  as 
custom  or  law,'  w.  riOrifu,  '  set,  establish/ 
and  Ger.  Ge-setz,  '  law,'  w.  setzen,  '  set.'] 

dharma-j  iia,  a.  knowing  the  law  or  one's 
duty  or  what  is  right. 

dharma-j  naiia,  n.  knowledge  of  the 
law. 

dharmatas,  adv.  in  a  way  which  starts 
from  dharma,  i.e.  in  accordance  with  good 
usage,  59 19;  by  rights,  61 16.  [dharma, 
1098c3.] 

dharman,  n.  established  ordinance;  stead- 
fast decree  (e.g.  of  a  god),  80 10;  dhar- 


mana,  according  to  the  established  order 
of  things,  in  a  way  that  accords  with 
nature,  84  8.  [Vdhr,  1168.  Ic:  see  under 
dharma.] 

dharma-mula,  n.  the  root  or  foundation 
of  the  law. 

dharma-vid  [391],  a.  knowing  the  law 
or  one's  duty,  1 15 ;  acquainted  with  good 
usage,  61 10. 

dharma-gastra,  n.  authoritative  or  ca- 
nonical compend  of  dharma,  58 18;  law- 
book;  law-shaster. 

dharmatman,  a.  having  virtue  or  right 
as  one's  nature  ;  just,  [atman.] 

v'  dhav  (dhavate).  run.  [see  under  Vdhu, 
and  cf.  dew,  \10eF,  'run.'] 

dhavala,  a.  dazzlingly  white.  [V 2 dhav, 
'rinse,'  1189,  1188.] 

\/  Idha  (dadhati,  dhatt6  [668];  dadhaii, 
dadhe;  adhat,  adhita  [884];  dhasyati, 
-te;  r.  -dhita,  later  hita[954cl;  dhatum; 
dhitva  ;  -dhaya  ;  dhiyate  ;  dfdhisati, 
dhitsati;  dhapayati 'L1042dl). 

-1.  put,  86 10;  set;  lay,  39 u;  -2.  put 
in  a  place,  bring  to,  u\  tatra,  85 19 ;  w.  loc., 
89s,  955;  w.  dat.,831;  -3.  put  upon,  di- 
rect towards ;  dharme  dha  manas,  set  the 
heart  on  virtue,  66 7;  —4.  put  something 
for  a  person  (dat.),  i.e.  bestow  upon  him, 
grant  him,  84 1,  RV.x.  125.2;  —5.  put  in 
a  position,  i.e.  appoint,  constitute,  w.  double 
ace.,  88 12 ;  —  6.  make,  cause,  produce  ; 

—  7.  hold,  keep,  866'9;  —8.  mid.  take  to 
one's  self,  receive,  obtain,  win ;  esp.  gar- 
bham  dha,  conceive   fruit  in  the  womb, 
92 12 ;  —  9.    mid.    assume,    19 7 ;  maintain  ; 

—  10.  hita,  see  s.v. ;  —11.  desid.  act.  desire 
to  grant;  mid.  desire  to  win. 

[The  original  meaning  of  the  root  is 
'put';  but,  from  the  proethnic  period,  a 
secondary  development  in  the  line  ('set,' 
' establish,' and  so)  'make,'  '  do,' is  clear. 
The  secondary  mg  has  even  won  the  more 
prominent  place  in  Germanic  and  Slavic. 

For  the  primary  mg,  cf .  rieri/j.i,  '  put ' 
(the  parallelism  of  its  mgs  is  remarkable 

—  dfo-av  KiOov,  '  they  set  a  stone ' ;  OfaOai 
v!6v,  'conceive  a  son,'  etc.,  etc.) ;  Lat.  ab- 
de-re,  'put  off  or  away,'  and  con-de-re,  'put 
together,  construct,  establish ' ;   Eng.  do, 


Vidha] 


[176] 


'put,'  in  the  contract  forms  doff,  don,  dup ; 
Ger.  weg-thun,  '  do  away  or  put  away.' 

For  the  secondary  mg,  cf .  9tivai  TWO.  &a- 
trjAe'o,  'make  one  a  king';  AS.  don  hine 
to  cyninge,  '  make  him  a  king ' ;  Lat.  flo, 
'  am  made ' ;  Eng.  do,  deed ;  Ger.  thun, 
'  do ' ;  Slavic  de-/o,  '  deed ' :  observe  that 
ff-eri,  '  become,'  is  to  f&-c-ere,  '  make,'  as 
i-re  (V/a),  '  go/  is  to  ja-c-ere,  '  make  to 
go,  throw.'] 

+  antar,  —1.  put  into  the  interior  of 
a  thing ;  and  so  —  2.  hide,  conceal. 
+  a  pi,  put  close  upon;  cover  (a  jar  with 
its  lid);  apihita,  closed  up.    [cf.  ewiriOrifu, 
'put  upon.'] 

-f  abhi,  put  on;  put  a  name  upon,  desig- 
nate; address;  speak  to,  43 10;  say,  42 20; 
abhihitam,  (it  was)  said,  38 13. 
4-ava,  put  down  in;  esp.  duck   (trans.) 
into  the  water;  avahita,  fallen  into  the 
water ;  cans,  cause  to  be  laid  in. 
+  a ,  —  1.  put  or  lay  or  set  in  or  on,  w.  loc., 
77  \  79 12,  88 15,  90  5,  102  »;  -2.   put   on 
(wood  on  the  fire),  82 15;   —  3.  mid.  set  for 
one's  self  on  (the  hearth  a  sacred  fire), 
95 12 ;  _  4.  mid.  put  on  one's  self,  take  on, 
74 6;  _5.  take,  i.e.  take  away,  87 10. 
-t-vy-a,  pass,  be   separated;  be  uncom- 
fortable or  sick. 

+  s  a  m  -  a ,  put  upon ;  w.  manas,  concen- 
trate the  mind  upon  one  thing ;  samahita, 
intent,  eager,  1 13. 

-fupa-sam-a,  set  together  (wood)  unto 
(an  already  burning  fire),  put  (fuel)  on, 
100 16,  105 10. 

+  u  p  a ,  put  on  (esp.  a  brick  or  stone 
on  the  sacred  fire-altar  or  enclosure), 
96"  ff. 

+  ni,  lay  down,  87 8;  set  down  (sacred 
fire),   85 6;    w.   kriyam,   put   labor   upon 
(loc.),  take  pains  with,  19 u;  nihita,  put 
down,  lying  low,  70 19. 
+  sam-ni,   lay  down  together;  put  to- 
gether ;  pass,    be  near  together ;  samni- 
Mta,  near,  impending,  25 15. 
+  pari,  put  around;  esp.  put  (part  of  a 
sacrificial  fence)  around  (an  altar),  105 13; 
put  around  one's  self,  put  on,  (garments) 
103 19,  (shoes)  45 u;  clothe. 
4-puras,  see  s.v. 


+  p  r  a ,  set  forward,    [cf .  pradhana,  pra- 
dhana.] 

+  vi,  —1.  part,  mete  out,  distribute; 
-  2.  spread  abroad,  RV.  x.  125. 3 ;  -  3.  (like 
Lat.  dis-pdnere)  arrange,  determine;  pre- 
scribe, 59 7;  vihita,  ordained,  14  4 ;  —4.  lay 
out,  make,  build;  prepare,  54 18;  —5.  ac- 
complish, 56 12;  make,  do  (in  a  great 
variety  of  applications) ;  vadham  vidha, 
do  slaughter,  slay,  32  u;  pujam  vidha,  do 
or  show  honor,  28 13;  pravrttim  vidha, 
make  an  advance  into,  w.  loc.,  expose  one's 
self  to,  20 12;  upayam  vidha,  employ  an 
expedient,  39 2;  kim  vidheyam,  what's  to 
be  done,  31 6;  tatha  vidhiyatam,  so  let 
it  be  done,  II4;  yatha  •  •,  tan  maya  vi- 
dheyam, I  must  take  such  a  course,  that  •  •, 
37  6;  cf.  38  22. 
+  grad,  see  grad. 

-t-sam,  put  together,  unite;  embroil  in, 
w.loc.,  73  ". 

V  2dha(dhayati[761d2];  dadhaii ;  adhat ; 
dhasyati ;  dhita ;  dhatum ;  -dhiya  ;  dhi- 
tva).  suck;  drink, 63 1.  [cf.  dadhi,  dhenu: 
also  0-fiffaTo,  '  sucked ' ;  ya\a-0rji'6s,  '  milk- 
sucking  ' ;  0ri-\-ti,  '  breast ' ;  Lat.  fe-lare, 
'suck';  Goth,  dadd-jan,  'give  suck.'] 

1  dha,   in  cpds.   as  vbl.   bestowing,   grant- 
ing ;    as  subst.    place.      [V 1  dha,   '  place, 
grant.'] 

2  dha,   in   cpds.  as  subst.   drink.     [V2dha, 
'drink.'] 

dhatu,  m.  layer,  as  part  of  a  composite 
whole.  [V 1  dha,  '  put,  lay.'] 

clhatf,  m.  establisher;  creator;  Dhatar, as 
name  of  a  deity,  90 9  N.  [VI  dha.] 

dhana,  a.  holding,  containing,  [v/ldha, 
1150.] 

dhana,  f.  pi.  corns,  i.e.  grain. 

dhanya,  a.  cereal  (adj.);  as  n.  cereal 
(noun),  grain,  [dhana.] 

dharana,  a.  holding;  as  n.  a  holding, 
keeping ;  wearing,  14  u ;  -a,  f.  established 
ordinance ;  rule,  62  ".  [Vdhr.] 

dhara,  /  stream,  jet.  [v/ldhav,  'run, 
pour.'] 

dharasara,  m.  pi.  stream-pourings,  vio- 
lent pourings,  [asara.] 

dharin,  a.  holding;  possessing,  22 23;  re- 
taining, 68 u.  [vdhr.] 


[177] 


[Vdhr 


dharmik a,  a.  righteous;  virtuous,  [dhar- 
ma.] 

V  Idhav  (dhavati, -te;  adhavit;  dhavis- 
yati;  dhavita;  dhavitva;  -dhavya).  run 
(of  fluids),  stream,  pour;  run  (of  animate 
beings),     [see  under  Vdhu.] 
+  anu,  run  after. 
+  upa,  run  unto, 
-f  sam-upa,  run  on  unto,  3 13. 
+  pra,  run  forth,  flow;  run. 

V  2dhav  (dhavati,  -te;  dadhave;  adhav- 
ista;  dhauta;  dhautva;  -dhavya).  rinse. 

dhi,  vbl.  containing,  granting,  in  cpds. 
[Vldha,  1155. 2e.] 

dhik,  excl.  fie!  w.  ace. 

V  dhi    (didheti    [676]  ;    didhaya    [7863]  ; 
dhitd).     think,     [see  v/dhya.] 
+  anu,  think  over. 

dhi  [351],  /.  -1.  thought;  dhiya-dhiya, 
with  each  thought,  every  time  it  occurs  to 
one;  —  2.  (like  Ger.  An-dacht,  lit.  'think- 
ing upon,'  and  then  'devotion')  religious 
thought,  devotion,  69 13,  74 19,  82  " ;  observe 
that  mati,  manas,  manisa,  mantra,  and 
manman  show  this  same  specialization  of 
mgi  prayer,  74 15;  —3.  intelligence,  in- 
sight, mind,  89 l ;  understanding,  skill. 
[VdhL] 

1  dhiti,  f.    perhaps    draught,    see    82 7  x. 
[V2dha,  'drink,'  1157. la.] 

2  dhiti,  /   —1.  thought;   —2.  devotion; 
-3.  skill.     [Vdhi:  for  2,  cf.  dhi  2.] 

dhimant,  a.  gifted  with  understanding, 
wise,  [dhi.] 

1  dhira,  a.  wise,  783-10.     [Vdhi,  1188a.] 

2  dhira,  a.  firm;    resolute,  48 2.     [Jdhr  : 
cf .  Lat.  Jir-mus, '  firm.'] 

dhlvara,  m.  —1.  a  very  clever  or  skilful 
man;  -2.  a  fisher,  [dhi,  1171.] 

dhiini,  a.  shaking,  stormily  moved,  bois- 
terous, wild.  [f r.  quasi-root  dhun  •  of 
dhun6ti,  sfdhii.] 

V  dhu  (dhun6ti,  -nut6;  later,  dhun6ti, 
-nut6  [see  711] ;  dudhava,  dudhuve ; 
adhusta  [887a] ;  dhavisyati ;  dhuta,  later 
dhuta;  dhutva;  -dhuya).  —  1.  move 
quickly  hither  and  thither ;  shake ;  —  2.  fan 
(a  fire) ;  —3.  shake  off. 

[orig.  '  move  violently,  agitate ' :  cf .  6vu, 
6vvw,  'rush  on';  Ovpos,  'agitation,  anger, 


passion,  spirit':  0i5a>,  'sacrifice,'  is  poss 
akin  w.  V  dhu  as  a  generalization  of  mg  2 : 
closely  akin  w.  V  dhu  is  V  1  dhav,  '  run,' 
and  also  Vdhav,  'run'  (cf.  0eo>,  V0€F,  'run'): 
see  also  under  dhuma.] 
+  ava,  shake  down;  mid.  shake  off  from 
one's  self. 

dhuma,  m.  smoke;  vapor.  [cf.  Lat. 
fumus, '  smoke ' :  smoke  has  no  such  "  swift 
eddying  motion"  as  to  make  it  easy  to 
connect  these  names  for  it  w.  \ldhu,  q.v. ; 
but  on  this  connection  their  identification 
w.  6v/j.6s  should  seem  to  depend :  more 
prob.  is  the  explanation  of  dhumi  as  '  the 
enveloping  or  blackening,'  fr.  s/ldhvan, 
as  vama  fr.  Vvan.] 

dhumaka,  m.  smoke,  at  end  of  cpds  [1307] 
for  dhuma;  /  -ika  [1222d],  the  same. 

dhurta,  a.  subst.  shrewd,  sly,  cunning; 
rogue,  [ppl.  of  Vdhvr,  'harm  by  deceit' 
(cf.  957b2):  according  to  the  gramma- 
rians, dhurta,  w.  acct  altered  as  in  jiista: 
for  a  somewhat  analogous  development 
of  mg,  cf.  Middle  Eng.  schrewen,  '  curse,' 
whence  schrew-ed,  'cursed,  bad,'  Eng. 
shrewd,  'bad,  artful.'] 

dhurta-traya,  n.  rogue-triad,  trio  of 
swindlers. 

dhusara,  a.  dusted  over,  dusty,  dust- 
colored,  gray.  [Vdhvans,  dhvas,  1188d: 
cf.  181a.] 

v'  dhr  (dadhara  [786],  dadhre ;  adhrta ; 
dharisyati,  -te ;  dhrtd ;  dhartum ;  dhr- 
tva  ;  -dhf tya  ;  dharayati  ;  adidharat). 
rngs  of  cans,  forms  ident.  [1041 2]  w.  those  of 
simple  forms;  hold,  in  its  various  mgs, 
trans,  and  intrans. ; 

trans.  —1.  hold,  bear,  support,  33 n, 
393,  75s- 7,  87 9,  92  J;  make  firm,  92 10; 
carry,  62 12;  wear;  -2.  hold  fast,  22 10, 
33 : ;  hold  in  check,  bear,  withstand,  2 20, 
812;  -3.  keep  (a  cat),  31 9;  -4.  set  or 
lay  or  place  in  or  on,  w.  loc.,  33 12,  41 21 ; 
—  5.  hold  or  make  sure  or  ordain  for  some 
one  (dat.) ;  mid.  be  ordained  for  some  one 
(dat.),  belong  of  right  to,  753; 

intrans.  —6.  mid.  hold,  i.e.  remain,  con- 
tinue; w.  this  mg,  even  in  the  active,  15 5. 

[cf.    6p&-vos,     'support,    seat,'    6pa-vos, 
'bench,'    dp-fi-a-aa-Oai,     'sit';    Lat.    fre-tus, 
12 


Vdhrs] 


[178] 


'held   or    supported    by    (hence   iv.    abl.), 
relying  on,'  fre-num,  'holder,  bridle.'] 
+  ava,ca«s.  —1.  set  down,  fix;  —  2.  (like 
Eng.  hold)  assume  as  certain,  44 u. 

V  dhrs  (dhrsn6ti;  dadharsa;  adhrsat ; 
dhrsita,  dhrsta;  -dhfsya;  dharsayati). 
be  bold  or  courageous;  dare;  venture, 
74  2;  —  caus.  venture  on  some  one  or 
something;  offend;  overpower;  dharsita, 
overcome,  [cf .  Opcur-vs,  '  bold ' ;  Lat.  fas- 
tus,  'pride';  Goth,  ga-dars,  AS.  dearr, 
Eng.  he  dare  (all  3d  persons  sing,  of  a 
preterito-present)  ;  AS.  dors-te,  Eng. 
durs-t.~\ 

+  a ,  venture  against. 
+  prati,    hold    out    against,   withstand, 
82  5. 

dhrsnii,  a.  daring;  courageous,  doughty, 
78  ?;'  bold,  84".  [v/dhrs,  1162.] 

dhenii,  f.  milch  cow;  cow.  [v'2dha, 
'suck,'  1162.] 

dheya,  n,  the  giving.  [v'ldha,  mg  4, 
'  bestow,  give ' :  1213c.] 

dhairya,  n.  firmness;  earnest  or  resolute 
bearing.  [2dMra,  1211.] 

V  dhma.  see  s  dham. 

V  dhya  (dhyati,  dhyayati  [761dl];  da- 
dhyaii  ;  adhyasit  [911]  ;  dhyasyati  ; 
dhyatd ;  dhyatva ;  -dhyaya) .  think  upon ; 
meditate,  [see  Vdhi  and  108g.] 
+  abhi,  set  the  mind  on  something; 
sink  one's  self  in  thought,  57  l. 

dhyana,  n.  meditation.     [Vdhya,  1150.] 

dhyana-para,  a.  having  meditation  as 
highest  object,  absorbed  in  contempla- 
tion. [1302b.] 

V  dhraj  (dhrajati;  adhrajit).  draw  on- 
ward, advance,  intrans.  [see  v'dragh,  of 
which  this  is  poss.  a  collateral  form.] 

V  dhru,  collateral  form  of  s'dhvr. 

dhruti,  /.  a  deceiving ;  infatuation . 
[Vdhru.] 

dhruva,  a.  —1.  holding  or  continuing, 
i.e.  remaining  fixed  in  place  ;  as  m. 
the  pole-star,  100 8 ;  —  2.  of  abodes 
certain,  safe,  79 18.  [Vdhr  in  mg  6:  see 
1190.] 

dhruva,  /  sacrificial  ladle,  102 13,  see 
sriic.  [lit.  'holder,'  vfdhr  in  mg  1 :  see 
1190.] 


V  dhvans  or  dhvas  (dhvansati,  -te;  da- 
dhvansa,  dadhvase ;  adhvasat ;  dhvasta ; 
-dhvasya).  —  1.  fall  to  dust,  perish  ; 
dhvasta,  exhausted,  hurt,  impaired;  —2. 
vanish,  be  off;  —3.  only  in  ppl.  dhvasta, 
bestrewn,  covered  over,  esp.  with  dust, 
[cf.  Eng.  dits-t ;  prob.  also  AS.  dw&s  and 
dysig, '  foolish,'  Eng.  dizzy,  Old  High  Ger. 
tuslc,  '  foolish.'] 

dhvansa,  m.  the  perishing;  destruction. 
[V  dhvans.] 

v'  Idhvan  (adhvamt;  dhvanta;  dhvan- 
ayati).  —1.  cover  one's  self;  dhvanta, 
dark ;  —  2.  become  extinguished ;  —  caus. 
—  1.  envelope,  cover  over;  —2.  blacken, 
[perhaps  akin  w.  V dhvans:  see  dhuma: 
cf .  AS.  dunn,  Eng.  dun,  '  dark,  brownish- 
black.'] 

V  2  d  h  v  a  n  (dhvanati ;  dadhvana ;  dhvantd 
[955a]).  sound,  resound,  [cf.  Old  Eng. 
dune,  Eng.  din.~\ 

dhvani,  m.  sound.     [v'2dhvan.] 

V  dhvr  (dhvarati).  bend  or  make  crooked  ; 
cause  to  fall;  harm  by  deceit.  [see 
dhurta  and  dhruti  :  cf.  AS.  dwellan, 
'  lead  astray,  cause  to  delay,'  Eng.  dwell, 
intrans., '  delay,  linger,  abide ' ;  Eng.  dwaul, 
'wander,  rave,' dwale,  'stupefying  potion'; 
Dutch  dwaal-licht,  '  ignis  f  atuus  ' ;  Goth. 
dvals,  'foolish';  Eng.  dull,  dol-t ;  Ger. 
toll,  '  mad.'] 


na  [491],  end.  pron.  root  of  1st  person,  see 
aham.  [w.  nas,  'us,'  cf.  v&,  'we  two,' 
Lat.  nos,  'us.'] 

na,  adv.  —  1.  not  [1122b],  32;  -la.  in 
connected  sentences  or  clauses  :  repeated 
simply:  97 8,  octies  ;  62 u>15,  quinquies  ; 
6313-14,  71 4,  ter;  413,  17 18,  74 J,  80 ",  bis; 
with  ca :  na  •  •,  na  •  •  ca,  na  ca  •  •,  62 16 ; 
na  •  •,  na  ca  •  •,  na  •  %  63 J ;  with  api :  see 
api2;  with  u,  21 u;  —  Ib.  not  repeated, 
but  replaced  by  api  ca  or  va^api  (see  these), 
212,  63*;  —  Ic.  combinations:  na  ca,  816; 
na  •  •  ca,  13 7, 62 16 ;  naiva,  22 10,  23 19,  96 10 ; 
na  vai,  92 15;  na  va,  96 12;  na  tu,  64 13; 
na  tv  eva  tu,  see  tu ;  na  ha,  95 1T ;  na_iva, 
not  exactly,  93 5;  —Id.  tantamount  to  a- 
in  negative  cpds  [1122b4],  as  nacira,  na- 


[179] 


[Vnam 


tidura,  nadhita,  etc. ;  —  le.  at  beg.  of 
adversative  clause:  with  adversative  con/., 
34 10;  without,  22 20,  41 13,  92 16;  -If.  in  em- 
phatic litotes,  21°;  —  Ig.  substantive  verb  to 
be  supplied,  32 5  (asti);  —  Ih.  na  precedes 
ced,  if  it  belongs  to  the  protasis,  63 9 ;  if  it 
immediately  follows  ced,  it  must  be  joined  to 
the  apodosis,  18  9;  —  li.  for  prohibitive  nega- 
tive, see  ma;  —  Ij.  na, 'not,'  coalesces  met- 
rically in  Veda  w.  following  initial  vowel, 
e.g.  70 12,  71 4,  83 9; 

—  2.  like  [see  1122d  and  d2],  in  this  sense 
Vedic  only,  70 15'18,  71 7'9,  etc.;  na,  'like,' 
does  not  coalesce  metrically  in  Veda  w.  fol- 
lowing initial  vowel. 

[cf.  vr\-,  Lat.  n&-,  negative  prefix  in 
i/T)-/cep8es,  'gain-less,'  nff-fas,  'not  right, 
wrong';  AS.  and  Old  Eng.  ne,  'not';  AS. 
na  (ne  +d),  'not  ever,  never,  no,'  Eng.  no; 
Eng.  na-  in  nathless,  AS.  na  \>e  Zees,  '  not 
the  less ' ;  Eng.  n-  in  n-ever,  n-aught,  etc.] 

nakis,  indecl.  subst.  pron.  — 1.  no  one,  781, 
73  M?.  _£.  nothing,  73 '"I;  -3.  et-en  as 
ae?y.  [see  1117],  never,  75 n.  [na  +  kis, 
see  504 2  end.] 

nakula,  m.  Viverra  ichneumon,  an  animal 
like  the  polecat,  often  domesticated,  and 
a  bitter  foe  of  serpents  and  mice. 

nakta,  n.  night;  -am  [llllb],  by  night, 
[cf.  vvl-,  stem  VVKT,  Lat.  nox,  stem  nocti, 
Eng.  night.'] 

V  naks  (naksati,  -te;  nanaksa,  nanakse). 
attain  unto;  w.  dyam,  mount  up  to 
heaven.  [collateral  form  of  V2na§, 
'  attain.'] 

naksatra,  n.  —1.  sidus,  heavenly  body, 
in  Veda,  of  sun  as  well  as  of  stars ;  star, 
13 3,  71 12;  sing,  collectively,  78 n;  constel- 
lation; —  2.  asterism  of  the  lunar  zodiac, 
59 10.  [perhaps  the  stars  are  they  that 
'mount  up'  to  heaven,  cf.  Vnaks  w. 
dyam.] 

nakha,  m.  n.  nail  (on  fingers  or  toes); 
claw;  talon,  [cf.  uvv£,  stem  o-wx,  Lat. 
unguis, '  nail,  claw ' ;  AS.  ntEgel,  Eng.  nail.~\ 

nakhin,  a.  having  claws;  as  m.  beast  with 
claws,  [nakha.] 

nagara,  n.,  and  -ri,f.  town,  city. 

nagaropanta,  n.  neighborhood  of  the 
town,  [upanta.] 


na-cira,   a.   not  long;   -at,  adv.  [1114c], 

soon.     [1122b4.] 
nata,  m.  dancer,  mime,  actor  (these  form 

a  very  despised  caste),     [Vnrt.] 
nada  or  nala,  m.  reed.     [Whitney  54:  cf. 

2  nada  and  nala.] 
V  nad    (nadati ;    nanada,   nede;    nadita; 

-nadya).     sound  ;    roar ;    bellow.      [see 

1  nada  and  nadf.] 

1  nada,  m.  the  bellower,  i.e.  bull.    [Vnad.] 

2  nada,  m.  reed,  rush.     [cf.  nada.] 
nadi,f.  roaring  stream ;  river.    [Vnad:  cf. 

Ne'Sa,  Ne'Scoi/,  names  of  streams.] 

nanandr  [3G92],  f.  husband's  sister. 

V  nand  (nandati,  -te;   nananda;   nandis- 
yate;  nandita;  -nandya).     be  glad, 
-i-  abhi,  be  glad  in;  greet  joyfully. 

nandana,  a.  gladdening;  causing  joy ;  as 
m.  son,  21 n;  as  n.  Nandana,  or  Elysium, 
the  pleasure  ground  of  the  gods,  esp.  of 
Indra,  49 18.  [caus.  of  Vnand.] 

nandi,  m.  The  Gladsome  One,  euphemis- 
tic epithet  of  the  dreadful  god,  Qiva- 
Rudra.  [Vnand:  cf.  giva.] 

nandi-deva,  m.  Xandideva,  name  of  a 
Brahman,  ['having  (yiva  as  his  god.'] 

nap  at,  naptr  [370],  m.  —1.  in  Veda,  de- 
scendantin  general;  son;  grandson,  87 18; 
—  2.  in  Skt.,  grandson,  63 9.  [declension: 
in  Veda,  napat,  napatam,  naptra,  naptr- 
bhis,  etc. ;  in  Skt.,  napta,  naptaram,  nap- 
tra, naptrbhis,  etc. :  see  1182d :  cf .  vt-rroSfs, 
'young  ones';  Lat.  nepotem,  'grandson'; 
AS.  nefa,  '  son's  son  or  brother's  son '  — 
supplanted  by  Old  French  neveu  (Eng. 
nephew],  which  in  Old  Eng.  meant  'son's 
son'  as  well  as  'brother's  son.'] 

napti  [356],  /.  daughter,  72 6;  grand- 
daughter. [/.  to  napat :  acct,  355b.] 

V  nabh  (nabhate).  burst;  tear. 

nabhas,  n.  —1.  mist,  clouds;  —2.  atmos- 
phere, sky.  [cf.  vefyos,  ve(j>f\T),  '  cloud, 
mist';  Lat.  nubes,  'cloud,'  nebula,  'mist'; 
AS.  nifol,  '  misty,  gloomy ' ;  Ger.  Nebel, 
'mist':  for  mg2,  cf.  Ger.  Wolken  and  AS. 
wolcnu,  'clouds,'  w.  Eng.  welkin,  'sky.'] 

nabhas-tala,  n.  sky-surface,  i.e.  sky,  see 
tala. 

V  nam  (namati, -te;  nanama,  neme  [794e]; 
anansit;  nansyati;   nata  [954d];   nami- 
12* 


namas] 


[180] 


turn,  nantum ;   natva  ;   -namya  ;   nama- 

yati).   bow  (intrans.),  bend  one's  self;  aim 

at  a  person  (gen.)  with  (instr.),  73 15;  nata, 

bowed  down,  bending  over,  68 19  K.  ;  —  cans. 

cause  to  bow,  subdue;  namyate,  is  sub- 
dued, 31 6. 

+  ava,  bow  down,  34 17. 

+  a ,  bow  down  to. 

+  u  d ,  raise  one's  self  up,  arise. 

+  s  a  m  -  u  d ,  rise. 

+  nis,  bend  out;  contort  one's  self. 

+  pra,  make  obeisance  before  (ace.). 
namas,  n.   bow,  obeisance;  adoration  (by 

gesture  or  word);    reverence;    used  also 

like   the  Lat.  gloria    in   the   Gloria  patri. 

[V  nam.] 
namas-kara,   m.  a  making  of  namas; 

adoration.     [171 3.] 
namas -kr   (see  Vlkr).     do  homage,  9U. 

[171 3,  1092a.] 
V  namasya( namasy ati ) .    pay  reverence. 

[namas,  1063,  1058.] 
namuci,  m.  Namuchi,  name  of  a  demon, 

foe  of  Indra,  81 16,  97  6. 
nay  ana,  n.  eye.     ['leader,  organ  of  sense 

that  leads/   sfni,    1150.  la  :    for    mg,   cf. 

anana,  gatra,  car  ana,  netra.] 
nara,  m.  man,  321,  etc.;  at  575,  the  primal 

man   or  spirit.      [transition-stem  fr.   nr, 

1209a.] 

nara-nari,y.  man  and  woman.    [1253a.] 
nara-pati,  m.  lord  of  men ;  king. 
nara-vahana,  a.  subst.  having  men   as 

his   team,   drawn   by  men;    epithet   and 

name  of   Kuvera,  god  of  wealth;   name 

of  a  king,  successor  of  Qalivahana. 
naravahana-datta,   m.  Naravahanadat- 

ta,  name  of  a  son  of  king  Udayana. 
naravahanadatta-carita,     n.     adven- 
tures of  X. 
naravahanadattacaritamaya,  f.  -i,  a. 

containing  the  adventures  of  N.     [1225 : 

see  maya.] 
nara-vyaghra,  m.  man-tiger,  i.e.  brave 

and  noble  man.    [cf .  naragardula  :  1280b.] 
nara-gardula,    m.   man-tiger,   i.e.    best 

among  men.     [cf.  naravyaghra :  1280b.] 
nara-grestha,  a.  subst.  best  of  men. 
nara-sunu,  /.   daughter   of    the   primal 

man  or  spirit. 


naradhipa,    m.    lord   of   men,   i.e.   king 

prince,     [adhipa.] 
naregvara,    m.    lord   of    men,   i.e.   king, 

prince.     [Igvara.] 
narottama,  a.  subst.  best  of  men.     [ut- 

tama.] 
narmada,    a.    granting  or  causing  fun; 

making  gladness;  f.  -da,  Xarmada  (called 

also  Reva),  the  modern  Nerbudda  river. 

[narman  +  da.]  • 

narman,  n.  fun. 
n  a  1  a ,  m.  reed ;  Nala,  name  of  a  prince  of 

Nishadha.     [cf.  nada,  Vedic  nala.] 
nalopakhyana,     n.     Nala-episode,     I1. 

[upakhyana.] 

1  nava,  a.  new;  of  an  earthen  dish,  (fresh, 
i.e.)  unburned.     [prob.  fr.  mi,  'now/  q.v. : 
cf.  vfos,  Lat.  novus,  Ger.  neu,  Eng.  new."] 

2  nava  [483 *],  num.  nine.     [cf.  tvvta,  Lat. 
novem,  Ger.  neun,  Eng.  nine.'] 

n  a  v  a  t  i  [485],  f.  ninety.     [2  nava.] 

nava-nlta,  n.  fresh  butter.  [perhaps 
'  fresh-brought/  as  we  say  '  bring  the  but- 
ter, i.e.  make  it  come/  in  churning.] 

navedas,  a.  perhaps  well-knowing,  cogni- 
zant of  (gen.),  [apparently  fr.  an  affirma- 
tive particle  na-,  and  vedas  :  see  1296 3 
end.] 

V  Inag  (nagyati ;  nanaga,  negus;  anagat ; 
nanksyati  [936];  nasta;  nagayati).  be 
missing  ;  get  lost ;  vanish  ;  perish,  be 
ruined,  [cf .  ven-pos,  '  dead ' ;  Lat.  nex, 
'  death ' ;  nocere,  '  harm.'] 
+  vi,  get  lost;  perish;  caus.  cause  to  dis- 
appear; bring  to  nought,  81 20. 

V  2nag  (nagati,  -te;  nanaga;  anat  [833]). 
attain ;  reach,  come  up  to,  74 J ;  w.  accha, 
draw  hither,  76  u.  [see  V 1  ag,  '  reach ' :  cf . 
Lat.  nac-tus  sum,  '  am  having  reached '  ; 
AS.  nedh,  comp.  near,  superl.  nedhst,  Eng. 
nigh,  near  (as  comp.,  Macbeth  ii.  3. 146), 
next ;  AS.  ge-neah,  '  it  reaches,  es  reicht,  it 
suffices';  ge-noh,  Eng.  e-nough.~\ 
+  pra,  reach  to,  hit;  fall  upon,  78 8. 

nas  [397],  /.  nose.  [nom.  dual,  nasa:  cf. 
Lat.  nas-turcium, '  nose-teaser,  nasturtium ' ; 
ndr-es,  '  nostrils ' ;  AS.  nosu,  Eng.  nose  ; 
nos-tril,  'nose-thrill,  nose-hole.'] 

nas  [491],  end.  pron.  form  of  \st  pers.  [cf. 
v(£>,  '  we  two ' ;  Lat.  nos,  '  us.'] 


[181] 


[Vnind 


nasa,  for  nas  in  cpds  [1315c]. 

V  nah  (nahyati  [761c];  naddha  [223 8]; 
-nahya).  bind;  join,  [despite  naddha  (a 
poss.  false  formation),  and  Avestan  nazda 
( Morphologische  Untersuchungen,  iii.  144), 
probably  for  *nagh  :  cf.  Lat.  nec-t-ere, 
'bind.'] 
+  u  p  a ,  tie  on,  lace. 

nahi,  adv.  not,  to  be  sure;  nahf  me  asti, 
to  be  sure,  I  have  no  •  •.  [na  +  hi,  1122a 
and  b 4 :  acct  of  verb,  595d.] 

nahusa,  m.  Nahusha,  name  of  an  ancient 
king,  [perhaps  'neighbor,'  from  nahus, 
and  in  that  case  a  transfer-form  (1209b).] 

nahus,  m.  neighbor.     [Vnah.] 

n  iika,  m.  vault  of  heaven,  firmament. 

natidura,  «.  not  very  far.  [na  +  ati- 
dura,  1122b4.] 

V  nath  (nathate ;  nathita  ;  nathitum; 
-nathya).  turn  with  supplication  to. 

nath  a,  n.  a  refuge;  as  m.  protector; 
lord,  [v/nath.j 

nadhita,  a.  un-learned.  [na  +  adhita, 
v'i:  1122b4.] 

nabhi,  f.  —  1.  navel;  —  2.  nave  or  hub. 
[cf.  ofj.cj>-a\6s,  Lat.  umb-ilicus,  AS.  naf-ela, 
Eng.  navel ;  also  AS.  naf-u,  Eng.  nave.'] 

nabhi-vardhana,  n.  the  cutting  of  the 
navel  (-string). 

nama-dheya,  n.  the  name-giving,  nam- 
ing, 59 9;  name,  179,  GO22,  [naman.] 

Hainan,  n.  —  1.  distinguishing  character- 
istic; form;  -2.  name,  13 8,  6021b,  78 9, 
61 9;  nama  grah,  (take  i.e.)  mention  the 
name,  64 13;  personal  name  (e.g.  deva- 
datta),  as  distinguished  from  the  gotra 
or  '  family  name '  (e.g.  kagyapa,  '  descen- 
dant of  Ka9yapa'),  103 19N. ;  at  end  of 
cpds,  having  •  •  as  name,  named  •  •,  so  11 
times,  e.g.  19  u;  —3.  nama,  adv.  [llllb], 
by  name,  so  19  times,  e.g.  I3,  60 2U,  94 16; 
also  munna,  56 5;  w.  interrogatives,  pray, 
54 16.  [origin  unknown:  cf.  o-po/xa,  Lat. 
nomen,  Eng.  name.] 

nara,  —1.  a.  human;  —2.  as  m.  man; 
—  narl,  /.  woman,  I9,  86 18,  etc.;  wife, 
[nr,  1208b :  for  mg  2,  cf .  manava.] 

nara  da,  m.  Narada,  name  of  an  ancient 
devarsi  (see  note  to  1 u),  who  often  appears 
on  the  earth  to  bring  news  from  the  gods, 


and  returns  to  heaven  with  reports  from 
men. 

n  a  r  a  y  a  n  a ,  m.  Narayana,  son  of  the  pri- 
mal man.  [simply  a  patronymic  of  nara, 
see  1219.] 

nava,/.  ship,  [transfer-form  (1209,399) 
fr.  nau,  nav.] 

nag  a,  m.  loss;  destruction,  [v/nag,  'be 
missing.'] 

nasa,  dual  f.  the  two  nostrils,  the  nose, 
[transfer-form  (399)  fr.  nas,  strong  nas.] 

nasika,/.  nostril;  dual,  the  two  nostrils; 
the  nose,  [nasa,  1222c  1.] 

nastika,  a.  subst.  atheist,  infidel,  not  be- 
lieving the  Vedas  and  Puranas.  [fr. 
na  +  asti,  '  there  is  not,'  1314b.] 

nahusa,  m.  descendant  of  Xahusha,  pa- 
tronymic of  Yayati.  [nahusa,  1208  and  f .] 

ni,  prep,  down;  in,  into.  [cf.  tvi,  'in'; 
Eng.  ne-ther,  be-nea-th.'] 

nikata,  a.  near;  as  n.  neighborhood; 
presence.  [1245g.] 

nikhila,  a.  entire;  all.  [perhaps  for 
nih-khila,  '  without  a  gap,'  nis  +  khila : 
1305  -  end.] 

nija,  a.  own;  belonging  to  our  party,  24 6; 
nijo  ripus,  foe  in  one's  own  camp,  37 15; 
often  used  as  reflexive  possessive  pron.,  my 
own,  his  own,  our  own,  etc.,  —  or  rather, 
my  (47 17),  his  (50 u,  53 12,  56 4'6),  etc. 
[perhaps  'in-born,'  fr.  ni  +ja.] 

ninya,  a.  inner;  hidden,  70 20;  as  n.  secret, 
78 3.  [ni.] 

nitya,a.  —1.  own  (Vedic),  7916;  —2.  con- 
stant; eternal,  57 7;  -am,  adv.  constantly, 
always,  17 16,  64 19.  [in  mg  1,  fr.  ni,  'in,' 
1245b,  and  so  signifying  'inward,  not 
alien.'] 

nitya-kala,  m.  uninterrupted  time  ;  -am, 
adv.  always,  under  all  circumstances,  60 6. 

nitya-snayin,  a.  constantly  making 
sacred  ablutions.  [1279.] 

V  nid  or  nind  (nindati;  nininda  ;  anindlt; 
nindita  ;  -nindya).  blame  ;  reproach, 
[cf.  ovfiSos,  '  reproach.'] 

n  i  d  r  a ,  /.  sleep.     [V  2  dra, '  sleep,'  +  ni.] 

nidhana,  ra.  n.  end;  death,  5 19.  [perhaps 
f  r.  V  dha  +  ni,  '  put  down  or  out  of  the 
way,'  '  make  an  end  of.'] 

v  nind,  see  nid. 


nindaka] 


[182] 


nindaka,  a.  subst.  scoffer.     [Vnid,  nind.] 

nibandhana,  n.  a  binding,  ligation,  593; 
that  on  which  a  thing  is  fastened  or 
rests  or  depends,  condition,  means,  46 7. 
[Vbandh  +  ni.] 

nibhrta,  a.  (borne  down,  lowered,  i.e.) 
hidden;  -am,  adv.  secretly.  [Vbhr  +  ni.] 

nimajjana,  n.  bathing.     [Vmajj +ni.] 

nimitta,  n.  mark  (for  shooting  at) ;  sign, 
token;  occasion  or  cause;  -am,  -ena,  ad- 
verbially, because  of;  tannimittam,  -ena, 
because  of  this,  on  account  of  this. 

nimesa,  m.  closing  or  winking  of  the  eyes. 
[Vmis  -t-ni.] 

n  i  y  o  g  a ,  m.  a  fastening  on  ;  injunction, 
and  so,  commission ;  business,  30  6.  [V  yuj 
+  ni:  for  mg,  cf.  alicui  injungere  labor  em, 
'  fasten  or  impose  a  task  on  a  person.'] 

nir ,  for  nis  before  sonants  [174] ;  see  nis. 

nir-antara,  a.  without  interval  or  free 
space ;  completely  filled,  53 10 ;  continuous ; 
uninterrupted,  56 12. 

nir-apaya,  a.  without  failure  or  danger; 
infallible  or  safe. 

nir-apeksa,  a.  without  regard  or  expec- 
tation ;  regardless,  52 20 ;  not  expecting 
anything  from  another,  independent,  31 n. 
[apeksa,  334 2.] 

nir-amisagin,  a.  not  meat-eating,  [see 
nis  3.] 

nir-ahara,  a.  without  food,  abstaining 
from  food. 

nir-ukta,  a.  spoken  out;  loud;  clear; 
os  n.  explanation ;  etymological  interpre- 
tation of  a  word ;  esp.  Nirukta,  title  of  a 
commentary  to  the  nighantavas  or  Vedic 
Glossary.  [V  vac  +  nis.  ] 

n  i  r  -  r  t  i ,/.  dissolution ;  destruction.  [Vr  + 
nis,  1157.  Id.] 

nir-guna,  a.  without  a  string,  18  5;  void 
of  good  qualities,  18 5 ;  worthless,  bad. 

nir-nama,  m.  contortion,  sinuosity. 
[V  nam  +  nis.] 

nir-dhana,  a.  without  money. 

nir-buddhi,  a.  without  wit,  stupid. 

nir-bhara,  a.  —  1.  without  measure, 
much ;  -am,  adv.  very ;  -am  prasupta, 
fast  asleep  ;  —  2.  full  of. 

nir-niala,  a.  without  impurity;  pure; 
clear. 


nir-laksya,  a.  not  to  be  perceived, 
avoiding  notice,  [see  nis  3.] 

nir-vanga,  a.  without  family;  alone  in 
the  world. 

nir-vata,  a.  windless;  sheltered. 

nir-vigesa,a.  without  distinction;  undis- 
tinguished; alike;  like. 

nirvigesakrti,  a.  having  like  appear- 
ance, looking  just  alike,  [akrti.] 

nivara,  m.  the  warding  off.  [Vlvr, 
'cover,'  +  ni.] 

nivita,  ppl.  hung,  i.e.  draped,  with  hang- 
ings, esp.  with  the  sacred  cord  ;  as  n. 
[1176a],  the  wearing  the  sacred  cord  about 
the  neck  ;  the  sacred  cord  itself.  [V  vya  + 
ni.] 

nivrtta,  ppl.  —  1.  turned  away;  esp.  of 
an  action  which  is  turned  away,  i.e.  not 
directed  (to  any  ulterior  purpose  or  ob- 
ject), free  from  hope  of  reward  in  this 
world  or  the  next,  disinterested,  opp.  of 
pravrtta,  q.v.;  —  2.  having  turned  away 
from,  and  so  abstaining  from,  29  3.  [Vvrt 


niv6gana,  n.  a  going  in  and  settling  down 

to  rest  ;  resting-place  ;  sleeping-place,  bed, 

105  8;  dwelling,  86.    £Vvig  +  ni:  for  mg, 

cf.  bhavana.] 

nig  [397],  /.  night,  [cf.  nakta.] 
n  i  g  a  ,  f.  night,  [cf  .  nig,  nakta.] 
nigcaya,  m.  (ascertainment,  determina- 

tion, i.e.)  a  fixed  opinion  or  a  firm  resolve. 

[poss.  fr.  v!3ci,  'notice,  look,'  +  nis;  but 

better,   perhaps,    fr.   V  1  ci  +  nis,   and   so, 

'  an  un-piling,  i.e.  discrimination,  determi- 

nation.'] 
nigcala,  a.  not  moving,     [nis  +  cala  :  see 

nis  3.] 
nigcita,  ppl.    determined,  decided;   -am, 

adv.  decidedly,  surely,      [see  under  nig- 

caya.] 
nihgreyasa,  a.   without  a  superior,  i.e. 

best;  as  n.  final  beatitude,     [nis  +  grey- 

asa:  acct,  1305  3.] 
nihgvasa,  m.  breathing  out,  expiration; 

sigh.     [V  gvas  +  nis.  ] 
nihgvasa-parama,    a.    having   sighs    as 

chief   thing,   much   addicted   to    sighing. 

[1302b.] 
nisadha,  m.  pi.  the  Nishadhans,  name  of 


[183] 


[mlavarna 


a  people ;  Nishadha,  name  of  a  country, 

17N.,  43. 

nisadhadhipa,  m.  .ruler  or  king  of  the 
Nishadhans.  [adhjpa.] 

nisudana,  m.  finisher  (in  its  colloquial 
sense),  one  who  makes  an  end  of,  de- 
stroyer. [V  sud  +  ni.] 

niseka,  m.  an  injecting,  esp.  of  semen, 
impregnation;  the  ceremony  performed 
upon  impregnation.  [V  sic  +  ni.] 

nisevin,  a.  devoting  one's  self  to;  co- 
habiting with,  67 22.  [Vsev  +  ni.] 

niskramana,  n.  the  stepping  out;  esp. 
the  first  going  out  with  a  child.  [Vkram 
+  nis.] 

nistha,  a.  resting  upon.  [Vstha  +  ni, 
333.] 

nisphala,  a.  fruitless,  63 10;  vain,  68 ". 
[nis  +  phala.] 

nis,  adv.  prep.  —  1.  out,  forth;  —  2.  in 
cpds  [1305 2  end],  having  •  •  away,  with- 
out •  •,  e.g.  nirantara ;  —3.  in  cpds,  not, 
e.g.  nigcala. 

V  m  (nayati,  -te ;  ninaya  [800b],  ninye ; 
anaisit,  anesta  [882];  nesyati,  -te;  nita; 
netum ;  nitva ;  -niya ;  niyate  ;  naydyati 
[1042b]).  lead,  24 15;  guide;  conduct, 
85 20;  carry,  39 19,  etc.;  carry  off,  36 15, 
43 17 ;  vyaghratam  ni,  bring  to  tiger-ness, 
change  into  a  tiger ;  vagam  ni,  bring  into 
one's  power. 

+  anu,    (draw   along    toward    one,   i.e.) 
try  to  win  or  conciliate  by  friendly  words. 
-f  abhi,  bring  hither  to. 
+  a ,    bring  to,   29  u ;    bring,  31 9 ;    bring 
(one  liquid)  into  (another,  loc.),  mix,  101 u; 
caus.  cause  to  be  fetched,  50 5. 
+  u  d ,  bring  up ;   rescue  (as  a  drowning 
man  from  the  water),  90 10. 
+  u  p  a ,    take    unto    one's    self,    of    the 
teacher  who  receives  a  youth  of  one  of 
the  three  free  castes  as  pupil,  and  at  the 
same   time   invests   him  with   the   sacra- 
mental cord,  thus  conferring  spiritual  re- 
birth, and  making  him  a  full  member  of 
his  caste  ;   see  upanayana  ;  upanita,  in- 
vested with  the  sacramental  cord. 
+  pari,  lead  around  (a  cow,  steer),  91 u, 
105  M;   esp.  lead  a  bride  around  the  fire 
(as  wedding  ceremony),  page  99. 


+  pra,—l.  bring  forward ;  —  2.  as  litur- 
gical terminus  technicus,  convey  the  sacri- 
ficial fire  and  water  to  their  places  on  and 
near  the  altar;  pranitas  (sc.  apas),  holy 
water;  —3.  bring  forward  (one's  feelings), 
i.e.  come  out  with  or  manifest  one's  affec- 
tion, 915. 
+  vi,  lead;  guide;  train;  discipline. 

ni  [352],  vbl.  bringing,  in  va§ani.     [Vni.] 

nica,  a.  low,  not  high  ;  morally  and 
socially  low.  [inorganic  transfer-form 
(1209a)  fr.  nic-a,  q.v.] 

nica,  adv.  down,  low.  [adverbially  ac- 
cented instr.  —  instead  of  nic-a,  1112e  — 
fr.  ny-anc.] 

nica-vayas  [418],  a.  whose  strength  is 
low;  exhausted.  [1306.] 

nida,  Vedic  nila,  m.  n.  —1.  (place  for 
settling  down,  i.e.)  resting-place;  —2.  esp. 
bird's  nest,  [for  ni-zd-a,  i.e.  ni-s(a)d-a 
—  198b 3  —  V  sad  +  ni  :  cf .  Lat.  nidus, 
Ger.  Nest,  Eng.  nest:  for  1,  see  Whitney 
54.] 

nida-garbha,  m.  nest-interior. 

niti,/.  —1.  co'nduct,  esp.  right  and  saga- 
cious conduct;  the  knowledge  of  all  that 
governs  virtuous  and  discreet  and  states- 
man-like behavior;  political  and  social 
ethics  ;  —  2.  leading.  [V  ni,  '  conduct.'] 

niti-jna,  a.  knowing  how  to  conduct 
one's  self  discreetly. 

niti-vidya,  f.  knowledge  of  niti  or 
political  and  social  ethics,  esp.  as  it  con- 
cerns princes. 

niti-Qastra,  n.  doctrine  or  science  of 
political  and  social  ethics. 

nitha,  m.  a  leading;  nitha,  n.  (way,  and 
so,  like  the  German  Weise)  a  musical  air, 
song.  [Vni,  1163a.] 

nira,  n.  water. 

nirasa,  a.  sapless,  dried  up;  tasteless; 
insipid,  54  ".  [nis  +  rasa,  174,  179.] 

niruj,  a.  without  disease;  healthy,  22s. 
[nis+riij,  174,  179.] 

nila,  a.  dark-colored,  esp.  dark  blue;  as  n. 
indigo ;  nfli,  /  indigo,  [hence,  through 
the  Arabic  an-nil,  for  al-nil,  'the  indigo- 
plant,'  come  Eng.  anil  and  aniline.'] 

nila-pata,  m.  dark  garment. 

nlla-varna,  a.  blue-colored. 


nilasarhdhanabhanda] 


[184] 


nilasamdhana-bhanda,  n.   vat  for  the 

mixing,  i.e.  preparing  of  indigo, 
nillbhanda-svamin,    m.    indigo-vat-pro- 

prietor. 
nivara,  m.  wild  rice;  sing,  the  plant;  pi. 

the  grains, 
nil  a,  see  mda. 
•>  nn    (navate;    nunava:    anusta;    nuta; 

-mitya).    cry  aloud;  shout;  exult;  praise. 

+  pra,   murmur;    hum;   esp.  utter    the 

sacred  syllable  om. 
nu,  adv.  —la.  now,  at  once, temporal ;  —  Ib. 

now,  confirmative ;  adha  nu,  so  now,  79 8; 

—  Ic.    now,    introductory,    70  * ;     —  Id.    so 

then,  in  encouraging  or  summoning;  —  le. 

now,  pray,  in  questions,  521,  718,  51 20,  74 8, 

78 12;   —  2.  asseverative :  nakir  nu,  surely 

no  one  or  nothing,  73 20 ;  ma  nu,  in  order 

that    surely  not,  86 10 ;    —  3.  w.  relatives : 

ya  nu,  whatsoever,  74 2 ;  yan  nu,  i.e.  yat 

nu,  as  long  soever  as,  79 13.     [in  V.  often 

nu:  cf.  vv,  vvv,  Lat.  nun-c,  Ger.  nu,  nun, 

AS.   nu,  nu,   Eng.   now:    see   also   nava, 

nutana,  nunam.] 
V  nud    (nudati,    -te  ;    nun6da,    nunud6 ; 

anutta  [881];  notsyati,  -te;  nutta,  nun- 

na;  -nddya).    push;  thrust. 

-•-par a,    thrust  away;    move   from   its 

place. 

+  p  r  a ,  push  forward ;  set  in  motion. 

4-vi,  drive  asunder  or  away ;  turn  away, 

esp.  from   cares,   like    the    Eng.    di-vert; 

amuse.      [for  mg,   cf.   also   dis-port  and 

s-port.~\ 

n  u  d  a ,  a.  dispelling,  in  cpds.     [V  nud.] 
nutana,  a.  of  now ;  recent ;  young,     [nu, 

1245e.] 

niinam,  adv.  now.     [nu,  1109.] 
nf    [370,  371 5-9-10],    m.    man;    hero;    used 

also  of  gods:    of  the  Maruts,  74*,  77 18. 

[cf .  arfip,  stem  avtp,  '  man ' ;  Old  Lat.  nero, 

stem  neron,  'manly,  strong';  Lat.  Nero.~\ 
nr-caksas,  a.  men-beholding.  [1296 3.] 
V  nrt  (nftyati,  -te  ;  nanarta  ;  anartit ; 

nartisyati ;     nrttd  ;     nartitum ;     nart- 

itva).     dance. 

nrti,  /.  dance.     [Vnrt,  1155. 1.] 
nr - p  a ,  m.  protector  of  men,  i.e.  prince,  king, 
nr-pati,  m.  lord  of  men,  i.e.  prince,  king. 

[acct,  1267a.] 


nrmna,    n.    virtus,     manliness,     courage, 

strength,      [fr.   nr   (1224c),  as  virtus  fr. 

vir.~\ 

nr-Qansa,  a.  man-cursing;  malicious. 
netavya,  grdv.  to  be  carried.     [Vni.] 
netra,  n.  eye.     ['leader,'  Vni,  1185a:  for 

mg,  cf.  nayana.] 
n  6  d  ,  adv.  lest,  in  order  that  not,  w.  accented 

verb  (595d)   in  the  subjunctive  (581c),  84  ". 


n  e  d  y  a  ,  grdv.  to  be  blamed.     [V  nid,  963d.] 
n  e  mi,  /  felly,  rim.     [nam,  1155.] 
nairukta,  a.  pertaining  to  the  Nirukta; 

as  m.  an  etymologist,     [nirukta,  1208f  .] 
naisadha.  a.  pertaining  to  Nishadha  ;  as 

m.  prince   of   the  Jsishadhans,  i.e.   Xala. 

[nisadha,  1208f.] 
n6,  adv.  and  not,  21  u;  no  ced,  and  if  not, 

see  ced.     [na  +  tu] 
nau,  see  491. 
nau  [361a],  /.  boat;  ship.     [cf.  vavs,  Lat. 

navis,  '  ship  '  ;   perhaps  AS.  naca,  '  skiff  '  : 

perhaps  'the  swimmer,'  Vsnu,  cf.  Vsna.] 
nyag-r6dha,    m.   Ficus   indica,  banyan 

tree.       [  '  downwards  -  growing  '  :      nyanc 

(1249a)  +  rodha.] 
nyanc  [409b],  a.  directed  downwards,    [ni 

+  anc,  407.] 
nyayd,   m.  —1.  (that   to   which    a   thing 

goes  back,  i.e.)  rule,  norm;  —2.  (that  in 

which  a  thing  goes,  i.e.)  way;  —3.  esp. 

the     right     way,     propriety.       [Vi  +  ni, 

1148.2.] 
nyayya,  a.  regular,   normal,  right;   -am, 

adv.  rightly;  properly,     [nyaya,  1211.] 
nyasa,  m.  a  putting  down,  commitment. 

[V  2  as  +  ni,  '  throw  down.'] 


1  pa,  vbl.  drinking,  in  cpds.     [VI  pa,  333.] 

2  pa,  vbl.  keeping,  keeper,  in  cpds.     [V2pa, 
333.] 

paksa,  m.  —1.  wing,  93 2;  —2.  side,  of  a 
door  or  of  the  hair  of  the  head ;  —  3.  half, 
esp.  of  a  lunar  month,  27 1,  57 19,  cf.  krsna-. 
gukla-;  —4.  side,  i.e.  party,  37 18. 

paksa-bala,  n.  strength  of  wing. 

paksin,  a.  winged,  92 19;  as  m.  bird,  2M. 
[paksa.] 


[185] 


[pati 


paksimrgata,  f.  condition  of  bird  or 
of  beast.  [fr.  paksin  +  mrga  :  1237, 
1252.] 

paksi-c,avaka,  m.  young  of  a  bird; 
birdling.  [paksin.] 

pa iika,  n.  mud,  mire. 

panktf,  f.  set  or  series  or  row  of  five; 
row  in  general,  [panca,  1157.4.] 

pankti-krama,  m.  order  of  a  row; 
-ena,  in  a  row,  39 M. 

V  pac  (pacati,  -te;  papaca,  pec6  [794e]; 
apaksit;  paksyati,  -te;  paktum;  pak- 
tva).  cook,  by  baking  or  boiling  or 
roasting  ;  ripen.  [cf .  irfffcrw,  '  cook ' ; 
vfv-wv,  'ripe';  Lat.  coquo,  'cook';  bor- 
rowed AS.  noun  coc,  Eng.  cook.'] 
+  v  i ,  cook  thoroughly ;  pass,  be  brought 
to  maturity;  ripen  (of  an  action),  i.e. 
come  to  its  consequences  or  issue. 

panca  [483 3],  num.  five.  [cf.  ireVre,  Aeolic 
ire'yuire,  Lat.  quinque,  Goth,  fimf,  AS.  flf, 
Eng.  Jive.'] 

panca-tantra,  n.  Panchatantra,  name 
of  a  collection  of  fables,  ['having  five 
divisions  or  books.'] 

panca-tapas,  a.  having  five  fires,  of  an 
ascetic  who  sits  between  four  fires,  one  at 
each  cardinal  point,  and  with  the  burning 
sun  above. 

pancatva,  n.  fiveness ;  esp.  dissolution 
of  the  body  into  the  five  elements  (earth, 
water,  fire,  air,  ether,  see  bhuta  and  665N.), 
i.e.  death;  w.  gam,  die.  [panca,  1239.] 

panca-pada,/  -I,  a.  having  (taken)  five 
steps,  [acct,  1300.] 

pancama,  f.  -i,  a.  fifth,     [panca,  487 6.] 

panca-yama,  a.  having  five  courses, 
[acct,  1300.] 

panca-girsa,  a.  five-headed.  [girsan, 
1315a.] 

V  pat  (patayati,  etc.).     split,  slit. 
+  ud,  open  out. 

pat  a,  m.  woven  stuff ;  cloth;  garment. 

patala,  n.  veil;  cover,     [cf.  pata.] 

p  a  t  u ,  a.  —  1.  sharp  ;  and  so  —  2.  Jig. 
(nearly  like  Eng.  sharp),  clever. 

V  path  (pathati;  papatha;  pathita;  path- 
itva;  pathayati).  read  aloud,  54 23,  55 9; 
recite,  1711;  repeat  to  one's  self,  study, 
22  u ;  cans,  teach  to  talk,  19 15. 


V  pan  (panati, -te;  panita).    —1.  bargain; 
buy;  —  2.  bet,  wage,  stake,  play.     [prob. 
for  *paln  :   cf .  irfpinj/^L  and  ir<a\f(a,  '  sell ' ; 
Ger.feil,  'for  sale,  venal.'] 
+  a,  in  apana,  '  market.' 
+  vi,  sell. 

pana,  m.  —  1.  bargain,  stipulation,  45 u; 
—2.  wage,  gage,  prize;  —3.  a  certain 
coin,  47 16.  [Vpan.] 

pani,  m.  —1.  bargainer,  who  gives  nought 
without  return ;  chafferer,  haggler,  and  so 
—  2.  niggard;  esp.  one  who  is  stingy  to- 
wards the  gods,  an  impious  person ;  —  3.  a 
malicious  demon.  [Vpan.] 

pandita,  a.  learned;  as  m.  learned  man, 
Anglo-Indian  pandit. 

pandita-sabha,  /.  assembly  of  pandits. 

panya,  grdv.  to  be  bargained  for  or  bar- 
tered ;  as  n.  article  of  trade.  [Vpan,  963.] 

V  pat  (patati,  -te;  papata,  petus  [794e]; 
apaptat ;  patisyati  ;  patita  ;  patitum ; 
patitva ;  -patya ;  patayati,  -te).  —  1.  fly ; 
move  swiftly  through  the  air;  —2.  de- 
scend, let  one's  self  down ;  cast  one's 
self  at,  26 8;  —3.  fall  down,  tumble  down, 
34 8,  40 2-5;  fall  (morally),  fall  from  one's 
caste;  fall  down  (dead);  —4.  fall  upon, 
be  directed  to,  13 6;  —5.  fall  or  get  into, 
22s-9;  —  cans,  cause  to  fly;  hurl  (a  curse), 
49".  [cf.  vfTOfuu,  'fly';  vl-vru,  'fall'; 
Lat.  peto,  '  fall  upon,  make  for,  seek ' :  see 
also  pattra.] 
+  a  n  u ,  fly  after,  pursue. 
+  ud,  fly  up. 

+  sam-ud,   fly   or   spring  up   together, 
3  6,  8". 

+  ni,  fly  down;   light,  38;   tumble  into, 
36 1S;  caws,  cause  to  fall;  kill,  32 n,  33 17. 
+  s  a  m  -  n  i ,    fall   together,    99 20 ;    come 
together;  cans,  bring  together  or  convene, 
919. 
+  para,  fly  off,  93 l. 

patatra,  n.  wing.     [Vpat,  1185d.] 

patatrin,a.  winged;  as  m.  bird,  [pata- 
tra.] 

pa  tana,  n.  fall.     [Vpat.] 

pati  [343b],  m.  —  1.  master,  possessor; 
lord;  ruler,  42;  —2.  then  (like  Eng.  lord), 
husband,  97,  89 5,  86 19,  64 ".  [cf.  w6ffis, 
'husband';  Lat.  impos,  stem  irn-pot,  'not 


patighni] 


[186] 


master  of;  Goth.fafrs  in  bru}>-fa\>-s,  'bride- 
groom.'] 

pati-ghni,  a.  f.  husband-slaying,  [for- 
mally a  fern,  to  pati-han,  402.] 

patitva,  n.  condition  of  spouse;  wedlock. 
[patL] 

pati-loka,  m.  husband's  place,  abode  of 
the  husband  in  the  future  life. 

pati-sthana,  n.  husband's  place. 

pat  isthaniya,  a.  belonging  to  or  in 
the  husband's  place  ;  as  m.  husband's 
representative,  [patisthana,  1215.] 

pattra,  n.  —1.  feather;  wing;  —  2. 
(plumage  of  a  tree,  i.e.)  leaf — for  mg,  cf. 
parna ;  —  3.  a  leaf  for  writing  on  ;  a 
written  leaf,  54 19.  [V  pat :  cf .  irrep6v, 
'wing';  Lat.  penna  and  Old  Lat.  pesna 
(for  *petna),  'wing';  Ger.  Fed-er,  Eng. 
feath-er.~\ 

pattra-§aka,  n.  leaf -vegetable,  a  vege- 
table consisting  chiefly  of  leaves. 

patni,  /  —  1.  mistress,  lady;  —  2.  then 
(like  Eng.  lady),  wife.  [fern,  to  pati,  just 
as  Trd-rvia.,  '  lady/  is  to  ir<J<m.] 

patsutah-gi  [352],  a.  lying  at  the  feet. 

patsutas,  adv.  at  the  feet.  [fr.  patsii, 
loc.  pi.  of  pad,  1098b.] 

path  [433],  same  as  panthan. 

patha,  for  path  in  cpds  [1315c]. 

path!  [433],  same  as  panthan. 

pathi-raksi,  a.  guarding  the  paths, 
[panthan,  1249a :  acct,  1276.] 

pathya,  a.  (pertaining  to  the  way,  course, 
or  progress  of  a  thing,  and  so)  suitable, 
wholesome ;  pathya,  f.  pathway,  [path, 
1212d  1.] 

V  pad  (padyate;  papada,  ped6  [794e]; 
apatta  [882]  ;  patsyate,  -ti  ;  panna 
[957d] ;  pat  turn ;  -padya  ;  padayati). 
—  1.  go,  step,  tread,  only  w.  prepositions 
and  in  derivatives;  —2.  fall,  sink  down 
(from  fatigue),  perish,  [connection  be- 
tween 1  and  2  not  clear:  uncompounded 
verb  very  rare  :  see  under  pdd  and 
pada.] 

+  a,  come  unto;  get  into  (a  condition); 
esp.  get  in  trouble. 

-I-  v  y  -  a ,  fall  away,  perish ;  cans,  destroy ; 
kill. 
+  ud,   go   forth   or  out   of;    come   into 


existence ;  be  produced ;  utpannam  an- 
nam,  food  (not  cooked  for  the  occasion, 
but)  already  on  hand,  104 l;  utpanne 
karye,  when  the  emergency  has  arisen, 
38  u ;  —  caws,  engender,  23 8 ;  produce ; 
get,  42 17. 

-t-praty-ud,  in  ppl.  pratyutpanna, 
ready  or  on  hand  to  meet  an  emergency. 
+  upa,  fall  upon;  happen,  take  place, 
100 10 ;  come  to,  get  at,  reach ;  upapanna, 
(having  gotten  at  [952 2],  i.e.)  in  posses- 
sion of,  endowed  with,  1  *,  2  3. 
+  prati,  —  1.  step  to;  enter  upon,  66 18 ; 

—  2.  get  into  (a  condition),  49 15;  get  at, 
acquire,  attain,  98  n ;  get  back  again,  60 17; 

—  3.   go   to   meet,   and   so    (like   the   Lat. 
ac-cedere),  accede,  yield;  say  yes  to;  con- 
sent, 48 12. 

+  vi,  fall  asunder,  93 9;  come  to  nought, 
get  into  trouble. 

sam,  —1.  turn  out  well,  succeed, 
prosper;  —2.  become,  45 12,  47 18 ;  —3.  fall 
together,  be  united  with;  sampanna,  en- 
dowed with,  2 10. 

pad  [391],  m.  foot.  [V pad :  cf .  W5-o,  Lat. 
pffd-em,  Eng.ybof.] 

pada,  n.  -1.  step,  1721,  99s23 ;  -2.  foot- 
step; —  3.  foot,  86 6;  —4.  standing-place, 
stead,  place;  home,  56 4;  station,  position, 
41 1.  [Vpad:  cf.  WSov,  'ground';  Lat. 
op-pedum,  op-pidum,  'town,  (on  or  over  the 
field)';  peda,  'footprint';  AS.  fozt,  'step, 
going,  journey,'  whence fetian,  'go  for,' 
Eng.  fetch.] 

p  a  d  m  a ,  m.  n.  lotus,  Nelumbium  speciosum 
(not  the  plant,  but  the  flower,  which  closes 
at  evening). 

padma-garbha,  a.  containing  lotuses; 
Lotus-filled,  name  of  a  lake,  [see  garbha 

2-] 
padma-raga,  a.  having  the  color  of  a 

lotus ;  as  m.  ruby.     [1296.] 

panthan  [433],  m.  road,  path,  way.  [cf. 
TTOTOS,  '  path ' ;  Lat.  pont-em,  '  path,  bridge ': 
Eng.  path  and  Ger.  Pfad,  if  they  belong 
here  at  all,  must  be  regarded  as  very  early 
borrowings,  fr.  the  Greek  irdros,  or  poss. 
from  the  Scythian.] 

pant  ha  [433 5],  same  as  panthan. 

pay  as,  n.  milk. 


[187] 


[paridhi 


payo-mukha,  a.  having  milk  on  the 
face  or  surface,  [payas,  1303.] 

para  [525 4],  a.  —  1.  far,  distant,  more  dis- 
tant, further  off,  86 4;  -2.  following, 
later,  future ;  —  3.  being  beyond,  surpass- 
ing, summus ;  chief,  68 7 ;  best,  36 10  ;  ut- 
most, 1 13 ;  greatest,  44 17 ;  highest,  103  u ; 
at  end  of  cpds  [1302b],  having  •  •  as  chief 
thing,  given  over  to  •  •,  devoted  to  •  • ; 

—  4.  a.  and  subst.  other,  64 13;  eka  •  •  para, 
the  one  •  •  the  other,  53 19;  another,  30 22; 
strange,  hostile ;  stranger,  24  6 ;  foe,  29 10, 
37 19.      [V  2  pr,    '  bring   across  ' ;    cf .   Wpd, 
'  beyond ' ;  Lat.  peren-die,  '  the  day  after/ 
i.e.  '  day  after  to-morrow  ' ;  Eng.  far  and 
/ore.] 

par  a -d  a  r  a,  m.  pi.  another's  wife, 
para-dravya,  n.  pi.  another's  property. 
para-pakaa,  m.  party  of  the  foe. 
para-patni,/.  wife  of  a  stranger. 
par  am,  adv.  beyond;  w.  abl.  [1128],  after, 

60 2\     [para,  llllc.] 
pa  ram  a  [525 3],  a.  —  1.  farthest,  extreme, 

last ;    of  heaven,  highest,   83 13 ;   so  85 3  ; 

—  2.  chief est,  29 l;  supreme;  most  excel- 
lent, 15 1T;  at  end  of  cpds  [1302b],  having 
•  •  as  supreme  object,  devoted  to  •  • ;  —  3. 
advly  in  cpds,  before  an  adj.  [1279],  highly, 
exceedingly,     [para,  474.] 

parama-gobhana,  a.  exceedingly  beau- 
tiful. 

paramangana,/.  most  excellent  woman, 
[angana.] 

paramegvara,  m.  supreme  lord.  [15- 
vara.] 

parame-athin,  a.  standing  in  the  high- 
est place ;  supreme,  as  epithet  of  Praja- 
pati.  [parame  (1250c)  i-sthin,  186.] 

para-loka,  m.  the  other  or  future 
world. 

paras,  adv.  far;  in  the  distance;  beyond; 
w.  advly  used  instr.  [1127]  ena,  beyond 
here,  i.e.  beyond,  RV.  x.  125.  8.  [see 
para.] 

parastat,  adv.  beyond;  afterwards,  at 
the  end.  [pards,  HOOb.] 

paras-para,  one  another;  parasparam 
and  parasparatas,  adv.  with  one  another ; 
mutually,  [an  agglomeration  (1314c)  of 
paras  (nom.  s.  m.  of  para)  and  para:  the 


syntactical  forms  sometimes  correspond  to 
the  logical  relation  of  the  two  parts  —  so, 
e.g.,  in  parasparam  nindanti,  '  they  scold, 
the  one  the  other '  —  but  have  come  to 
be  stereotyped  and  used  often  where  the 
logical  relation  would  require  other  case- 
forms  :  cf.  anyonya.] 

parasparadin.a.  devouring  one  another, 
[adin.] 

para,  adv.  to  a  distance,  away,  forth,  [cf. 
irapd,  w.  gen.,  'away  from,  from  beside 'j 
Lat.  per-  in  per-lre  and  Ger.  ver-in  ver-ijehen,, 
'pass  away,  perish ';  Eng.  for-  in  for-bear,, 
'hold  off  from.'] 

parakrama,  m.  s.  and  pi.  bold  advance; 
courage;  strength,  [v'kram  +  para.] 

paran-mukha,  a.  having  the  face 
averted;  turning  the  back  upon,  avoiding. 
[paranc,  1249a,  217,  161.] 

paranc  [409a],  f.  paraci,  a.  directed  away ; 
averted;  turning  the  back,  [para  +  anc, 
407.] 

parartha,  m.  the  sake  of  others;  -am, 
-e,  adv.  for  others,  [artha,  1302c4.] 

paravat,/.  the  distance,  [para,  383d  1, 
12451] 

pari,  adv.  around;  prep.  w.  abl.:  from 
around,  87 8  ;  from,  75 15.  [cf .  irepl, 
'  around.'] 

parigha,  m.  iron  bar  for  locking  a  gate. 
[Vhan  +  pari,  1143c,  333:  for  mg,  cf.  Ger. 
Schlag, '  coach-door/  and  schlagen, '  strike ' : 
force  of  prep,  unclear.] 

parighopama,  a.  like  iron  bars,  fupama, 
3342.] 

pari -j  ana,  m.  the  surrounding  folk, 
TrepiVoAoi  ,•  retinue.  [1289a.] 

p  a  r  i  -  j  a  t  a,  a.  completely  grown.    [1289a/J 

parineya,  grdv.  to  be  led  around.  [Vni 
+  pari.] 

parityaga,  m.  relinquishment.  [v'tyaj 
+  pari.] 

paridevita,  n.  lament.  [V2div,  'lament,' 
+  pari,  1176a.] 

paridhi,  m.  (a  put-around,  i.e.)  enclosure, 
fence,  protection,  86 10 ;  in  the  language  of 
the  sacrifice,  the  three  green  sticks  laid 
about  the  altar  fire  and  supposed  to  hold 
it  together,  105 13-3.  [\fldha,  '  put,'  + 
pari,  1155. 2e.] 


paripanthin] 


[188] 


paripanthin,  a.  besetting  the  path;  as 
m.  waylayer.  [pari  +  panthan,  1310a 
and  c  end.] 

paribhu  [352],  a.  being  around,  encom- 
passing. [Vbhu  +  pari,  323.] 

pari-vatsard,  m.  a  full  year.     [1289.] 

parivartin,  a.  turning  round,  circling, 
constantly  returning  into  itself.  [V  vrt  + 
pari.] 

parivara,  m.  that  which  surrounds,  i.e. 
retinue.  [V 1  vr,  '  cover,'  +  pari.] 

pari  grit,  f.  (encloser,  i.e.)  one  of  the 
little  stones  by  which  the  sacrificial  altar  is 
surrounded.  [Vgri  +  pari,  'enclose':  383b.] 

parisamkhya,  f.  complete  tale  or  enu- 
meration ;  sum.  [V  khya  +  pari-sam.] 

par  us  a,  a.  knotty,  rough,  harsh,  [parus, 
1209b.] 

parus,  n.  knot ;  joint,  of  a  plant  or  of  the 
body,  [perhaps  '  a  fullness,'  V  1  pr,  '  fill ' : 
cf.  parvan.] 

par6ksa,  a.  beyond  the  eye,  out  of  sight, 
invisible ;  -e,  adv.  [1116],  behind  one's 
back,  [for  paro  'ksa,  i.e.  paras  +  aksa, 
'eye':  1310a.] 

paroksartha,  m.  invisible  thing,  the 
invisible,  [artha.] 

parkati,  f.  waved-leaved  fig-tree,  Ficus 
infectoria. 

parna,    n.    —1.   wing;    plume,    feather; 

—  2.  leaf  • — for   mg,   cf.   pattra.      [v'*spr 
(1177a),  see  under  Vsphur:  cf.  Lithuanian 
spdrna,  '  wing ' ;  Ger.  Farn,  Eng.  fern,  so 
called    (like    irrepis,    'fern,'  —  cf.    irrepSv, 
'feather,')  from  its  feathery  fronds.] 

paryalocana,  n.  deliberation;  -&,f.  plan, 
consilium.  [Vloc  +  pary-a,  1150. 2a2.] 

parvata,  —  1.  a.  consisting  of  knots  or 
ragged  masses,  used  of  a  mountain,  giri  ; 
as  m.  —2.  mountain,  27  6,  9219  ;  hill; 

—  3.  cloud-mountain,   70 2  ;   —  4.   rock    or 
bowlder,  86 n  ;   —  5.  Parvata,  name  of  a 
Rishi,  companion  of  Narada  (q.v.),  59.  [fr. 
parvan,  cf.  1245c:  cf.  Tlappaffia (ttrapfarta), 
sc.  ir6\is,  i.e.  '  Hil-ton.'] 

parvata-kandara,  n.  mountain-cave, 
parvata-gikhara,  m.  n.  hill-top, 
parvatopatyaka,/.  mountain-lowland, 

lowland  by  a   mountain   range,      [upat- 

yaka.] 


parvan,  n.  knot,  joint,  ['fullness,'  Vlpr, 
'fill,'  1169. la:  cf.  parus. J 

pargu,/  rib;  sickle. 

V  palay  (palay  ate;  palay  am  cakre ;  apa- 
layista  ;  palayisyati,  -te  ;  palayita  ; 
palayitum;  palayya).  flee;  depart, cease, 
40 19.  [quasi-root  f r.  v'  i,  '  go,'  +  para, 
'  away,'  see  1087c  and  c  2 :  quite  different 
is  V  palaya,  '  protect.'] 

palay  ana,  n.  flight.     [V  palay.] 

pavana,  n.  instrument  for  purifying; 
winnowing-fan.  [v'pu,  1150.] 

V  Ipag,  orig.  spag  (p4gyati,  -te;  in  Veda: 
paspage ;  dspasta  [834c] ;  spasta ;  later  : 
dadarga,  etc.).  —  1.  see;  —2.  perceive; 
behold;  -3.  look;  -4.  look  on,  39 7; 
gaze,  13 7;  —5.  (see,  i.e.)  experience,  20 1G, 
35 !;  -6.  look  upon,  21  ™,  40 15 ;  consider 
as;  —7.  see  with  the  spiritual  eye  (as 
seers  and  poets),  94 9.  [for  the  initial  s, 
see  the  perfect  and  vi-spasta:  cf.  <rK«r- 
r-ofuu,  '  look  about ' ;  Lat.  specid, '  behold ' ; 
Ger.  spoken,  '  spy,'  Old  High  Ger.  spehon, 
whence,  through  Old  French  espier,  the 
Eng.  espy,  and  shortened  spy.'] 

anu,  look  along  or  spy  out  (e.g.  a 
path  for  some  one,  i.e.),  disclose  or  show, 
83 7. 

-f  v  i,  see  in  places  apart,  distinguish,  see 
clearly ;  vispasta,  clear. 

V  2pag,  fasten,  bind,  in  derivs,  see  pagii, 
paga.  [cf .  irdffffa\os,  #ira.K-ja\os,  '  peg ' ; 
Lat.  pac-iscor,  'bind  myself,  agree';  pax, 
'agreement,  peace';  pang-ere,  'make  fast/ 
pac-tum,  'agreed  upon';  Goth,  fah-an,  AS. 
Jon,  tjoh-an,  '  fasten  on,  take  hold  of '  ; 
Eng.  verbyan^, '  seize,'  noun  yam?, '  seizing- 
tooth';  connection  of  fing-er  ('grasper, 
holder'?),  doubtful:  cf.  also  Goth,  fagrs, 
'fitting,'  AS.fcegr,  Eng./azV;  AS.ge-feyan, 
Eng. /ay,  Ger.fuyen,  '  fit  together,'  trans., 
and  Eng.  fudge,  '  fit  together  or  agree/ 
intrans.] 

pagti,  m.  cattle,  90 2 — a  single  head  or  a 
herd;  domestic  animal  (opp.  to  mrga, 
'wild  beast'),  67 2;  esp.  beast  for  sacrifice, 
101 6.  [prop,  'tethered  (beasts)/  V2pac, 
'fasten':  cf.  Lat./jec-u,  Ger.  Vieh, ' cattle/ 
AS.  feoh,  'cattle,  property/  Eng.  fee.. 
orig.  'property/  then  'payment.'] 


[189] 


[pana 


pagu-ghna,  a.  slaying  cattle;  as  m. 
cattle-slayer. 

pagu-tfp,  a.  cattle-stealing.  [vbl  of 
V2trp.j 

pagu-bandha,?n.  animal  sacrifice,  ['bind- 
ing of  beast'  to  sacrificial  post.] 

pagumant,  a.  rich  in  cattle.  [pagu, 
1235  and  b.] 

pacu-roman,  n.  a  hair  of  an  animal. 

pagu-vadha,  m.  slaughter  of  animals. 

page  a,  a.  hinder;  later;  west;  pagcat, 
as  adv.  [1114c] :  -1.  behind  ;  after,  39 23  ; 
-2.  later,  afterwards,  29 17,  38 4;  there- 
upon, 36 13,  39 17,  40 12;  pagcat,  as  prep.  w. 
gen.  [1130]:  -3.  after,  51 2;  -4.  to  the 
west  of,  98",  100  ",  105 11.  [pacca  is  an 
inorganic  transfer-stem  (1209a)  fr.  pagca, 
q.v.] 

pagca,  adv.  behind;  later;  west,  [adver- 
bially accented  instr.  —  instead  of  pagc-a, 
i.e.  pas-(a)c-a,  1112e  —  fr.  *pas-anc  (407) : 
with  pas  cf .  Lat.  pos-terus,  '  later,'  etc.] 

pagcat,  see  pagca. 

pagcima,  a.  last,  52 16;  westerly,  [pagca: 
cf.  1224a  and  b.] 

V  lp  a  (pibati,  -te  [671,  749];  papaii,  pape; 
apat ;  pasyati,  -te  ;  pita  [954c] ;  patum  ; 
pitva ;  -paya,  -pfya).  drink,  [cf.  W- 
TTU-KO.,  '  have  drunk ' ;  TlT-ffa,  '  The  Burn, 
The  Fountain ' ;  Lat.  po-tus,  '  drunk ' ; 
bibo,  *pi-b-o,  '  drink.'] 

V  2  pa  (pati ;  apasit;  patum).  protect; 
keep  ;  for  so-called  cans.,  see  palaya. 
[cf .  irf-ira.-p.cu,  '  have  kept,  possess ' ;  tru>-v, 
'  herd ' ;  Lat.  pa-sc-o,  '  keep,  pasture ' ;  see 
go-pa.] 
+  p  a  r  i ,  protect  around. 

1  pa,  vbl.  drinking,  in  cpds.     [\/lpa.] 

2  pa,  vbl.  keeping,  keeper,  in  cpds.   [V2pa.] 
pansu,  m.  pi.  dust. 

paka,  a.  —  1.  of  a  calf,  young;  —  2.  sim- 
ple, [lit.  '  sucking,'  V 1  pa,  '  drink.'] 

paka-durva,  f.  young  millet-grass. 
[paka  +  durva :  acct,  12802.] 

patala,  a.  pale  red  ;  as  m.  Bignonia 
suaveolens. 

p  a  t  a  1  i ,  f.  Bignonia  suaveolens  or  trumpet- 
flower,  [cf.  patala.] 

patali-putra,  n.  Pataliputra,  capital  of 
Magadha,  at  the  old  confluence  of  the 


Sone  (gona)  and  Ganges,  the  Ila\t&oOpct 
of  Ptolemy,  17  9  N. 

patava,  n.  sharpness;  cleverness,  [patu, 
q.v.:  1208c.] 

p  a  n  i ,  m.  hand.  [prob.  for  *palni  :  cf . 
TrctAci/uTj,  Lat.  palma,  AS.  folm,  '  palm, 
hand ' :  radically  akin  is  AS.  fel-an,  Eng. 
fed^ 

pani-graha,  m.  hand-grasper,  i.e.  (see 
89  5N.)  husband. 

pandava,  m.  descendant  of  Pandu.  [pan- 
du,  1208c.] 

panditya,  n.  learning,  erudition,  [pan- 
ditk.] 

pandu,  a.  whitish,  pale;  as  m.  Pandu, 
name  of  a  prince  of  the  Lunar  Race. 

pandu-nandana,  m.  son  of  Pandu. 

pandu-varna,  a.  pale-colored. 

pata,  m.  fall.     [Vpat.] 

pataka,  a.  causing  one  to  fall  (from 
caste);  as  n.  crime,  [fr.  caus.  of  v/pat.] 

patra,  n.  —1.  instrument  of  drinking, 
cup;  vessel;  —2.  in  general,  utensil  (cf. 
bhanda),  102 n;  -3.  Jig.,  as  in  Eng.  (cf. 
sthana5),  a  fit  vessel  or  worthy  person, 
22 5;  patri  [364],  /.  sacrificial  vessel. 
[\/lpa,  'drink,'  1185a:  cf.  362b2.] 

pada,  m.  —  1.  foot;  leg,  26 10;  —2.  limb 
of  a  quadruped,  i.e.  quarter  (as,  conversely, 
in  Eng.,  quarter  means  '  fourth  part  of  a 
quadruped,  including  a  leg') ;  then  quarter 
(of  anything);  —3.  esp.  quarter  of  a 
(four-versed)  stanza,  verse;  then  verse 
(even  of  a  three-versed  stanza),  60 12; 
—  4.  (foot  of  a  heavenly  body,  i.e.)  ray, 
beam  —  see  2  kara.  [transition-stem  (399) 
fr.  pad,  ace.  pad-am,  to  which,  as  if  it 
were  pada-m,  is  formed  the  nom.  pada-s, 
etc.] 

pada-pa,  m.  plant,  esp.  tree.  [lit. 'drink- 
ing with  its  foot,  i.e.  root.'] 

pa  da -raj  as,  n.  foot-dust. 

padika,  a.  amounting  to  or  lasting  one 
fourth  (of  a  time),  [pada.] 

paduka,  f.  shoe;  slipper.  [cf.  pad, 
'  foot.'] 

pana,  —1.  n.  the  drinking  (esp.  of  strong 
drink);  —2.  perhaps  as  vbl  adj.  drench- 
ing, i.e.  trankend.  [V 1  pa,  '  drink,' 
1150.] 


paniya] 


[190] 


paniya,  grdv.  to  be  drunk,  for  drinking ; 

as  n.  drink;  water.     [VI pa,  'drink/  965: 

prop.  fr.  pana,  1215b.] 

paniya-  varsa,     m.     water-rain,     down- 
pour of  water, 
pantha,  m.  wayfarer;  viator,     [panthan, 

1208a2  end.] 
papa,  a.  bad;  evil;  as  m. bad  fellow,  46 19; 

as  n.   trouble;    harm,   26  8;    evil    (deed), 

272. 
papa-karman,  a.  of  evil  deeds;   as  m. 

villain, 
papa-gila,  a.  having  evil  as  one's  nature, 

prone  to  evil, 
papiyans,  a.   worse;  very  bad.     [papa, 

466.] 

papman,  m.  evil;  sin,  9311.     [cf.  papa.] 
para,  n .  the  further  bank  or  bound.   [V  2  pr, 

'  bring  across.'] 
paramegvara,  a.   of   the   supreme  lord 

(Qiva).     [paramegvara.] 
parusya,    n.    harshness,   esp.   of    speech. 

[parusa.] 
parthiva,  a.  of  or  belonging  to  the  earth ; 

as  m.  king,    [prthivi,  1208d.] 
parthiva-suta,  /.  king's  daughter, 
parthivendra,     m.    most  excellent    of 

kings,     [indra.] 
pargva,    n.   —  1.  side;  ana*  so— 2.  as  in 

Eng.,  immediate  neighborhood.     [pargu, 

'  rib/   1208c  :     so   French   c6te~,    '  side    or 

ribbed  part/  Medieval  Lat.  costatum,  fr. 

Lat.  costa,  'rib.']  • 

pal  a,    m.    protector.        [V2pa,    'protect/ 

1189.] 

V  pal  ay  a  (palayati).     be  protector;  pro- 
tect;   keep.      [pala,  1042f:    acct,   1067: 

quite  different  is  Vpalay,  'go  away.'] 

+  pari,  protect  around, 
pavaka,   a.   pure;  clear;  bright.      [Vpu, 

1181b  and  a :  cf .  gvapada.] 
pavana,   a.  purifying;  freeing  from  sin. 

[Vpu,  1150b.] 
paga,    m.   bond;    snare;    trap.       [V2pag, 

'  fasten.'] 
V  pi,  same  as  pi. 
ping  a,  a.  reddish  brown. 
pin  gal  a,     a.     reddish    brown.       [pinga, 

1227.] 
pinjula,  n.  tuft  of  stalks ;  grass. 


pfnda,  m.  —  1.  lump;  ball;  lump  (of 
earth),  98 8;  —  2.  esp.  lump  or  cake  of 
meal  offered  to  the  Manes;  —3.  mouth- 
ful, 65  5 ;  pindi,  f.  meal-cake. 

pitamaha,  m.  father's  father,  grand- 
father ;  great  father,  [pita  (nom.  s.  of 
pitr)  +  maha,  1314c  and  d.] 

pitf  [373],  m.  -1.  father;  -2.  pi.  father 
and  his  brothers  (cf.  French  parent,  '  rela- 
tive'), 61 n;  —3.  pi.  the  fathers,  spirits 
of  the  forefathers,  the  Manes,  67 16,  83 13, 
etc.  [origin  unknown,  see  1182d  :  cf. 
irar-ftp,  Lat.  pater,  Eng.  father.] 

p  i  t  r  t  a  s ,  adv.  on  the  father's  side,  [pitr, 
1098b.] 

pitr-mitra,  n.  father's  friend. 

pitr-yajna,  m.  sacrifice  to  the  Manes, 
[yajna.] 

pitrvya,  m.  father's  brother,  patruus. 
[pitr,  1228c :  cf .  irdrptas,  Lat.  patruus,  AS. 
fsedera,  '  father's  brother.'] 

pi  try  a,  a.  of  one's  father;  of  (our) 
fathers,  78 18 ;  of  or  belonging  to  or  sacred 
to  the  Manes,  [pitf,  1212b :  cf.  irdrpios, 
Lat.  patrius,  '  of  one's  father.'] 

v'  pin  v  (pinvati  ;  pipinva ;  pinvita).  cause 
to  swell  or  stream.  [V  pi  or  pi :  749,  749b, 
716.] 

pipasa,  f.  desire  to  drink,  thirst,  [fr. 
desid.  (1026)  of  VI pa,  'drink':  11494.] 

pipila,  m.  ant.  [perhaps  for  *piplda, 
'  pressed  in  or  constricted  in  the  middle/ 
Vpid.] 

V  pig  (pingati,  -te  [758];  pipega,  pipig6; 
pistd).  adorn,  [cf.  irojKt'Aos,  AS.  fah, 
'  many-colored ' ;  Lat.  pic-tor,  '  painter.'] 

piganga,  a.  reddish  brown.     [Vpig.] 

p  i  g  a  c  4 ,  m.  one  of  a  class  of  demons  (perhaps 
personifications  of  the  ignis  fatuus);  goblin. 

piguna,  a.  backbiting,  slanderous,  [cf. 
iriKpos,  'bitter.'] 

V  pis    (pinasti;    pipe>a,    pipisd;    apisat 
peksyati;   pista;   pestum;  pistva;  -pis- 
ya).     crush;  grind,  47 5;  mill.     [cf.   Lat. 
pinsere,  pisere,   'crush':  of  doubtful   kin- 
ship is  •mia-ffd},  '  pound,  husk.'] 
+  sam,  crush  together  or  to  pieces. 

pista,  ppl.  milled;  as  n.  meal.  [Vpis:  for 
the  mgs,  cf.  pis,  pista,  and  molere,  mola, 
with  mill,  meal.'] 


[191] 


[pura 


pista-pagu,  m.  effigy  of  a  sacrificial 
beast  made  of  meal. 

V  pi  or  pya  (pyayate  [761dl];  pipaya 
[786s],  pipyiis;  apyasit;  pita,  pina). 
swell;  overflow,  [hence  pi-van,  iri-onv, 
•fat.'] 

pit  ha,  n.  —  1.  seat;  —  2.  pedestal  (of  an 
image  of  a  god). 

pitha-cakra,  n.  seat-wagon;  wagon  with 
a  seat. 

\  piid   (pidayati    [1041 2];    pidayam    asa; 
pidita;  pidayitum;   pidayitva;  -pidya). 
press;    oppress,   pain,     [for  *pizd,  *pisd, 
198b8:  cf.  Vpis.] 
+  a,  press  out,  103 20. 

pida,  f.  pain,  ache.     [Vpid,  11493.] 

pin  a,  a.  thick,  brawny.  ['swollen,'  ppl. 
of  Vpi,  957a.] 

pivas,  n.  fat.  [Vpi:  cf.  irlap,  i.e.  -itt-fap, 
'fat.'] 

pums,  same  as  pumans. 

puta,  m.  n.  fold;  cavity;  nose  (of  a  bas- 
ket), [for  #plta  :  cf.  -ir\affios,  *ir\rjos,  in 
St-TrXafftos  or  Si-ira\TOs,  Eng.  two-fold.] 

ptinya,  a.  prosperous;  happy;  lucky, 
faustus,  auspicious,  12 13,  59 1>10;  right, 
good ;  as  n.  good  work ;  sing,  collectively, 
good  works,  28 n  ;  merit  (from  good 
works),  [perhaps  fr.  v'pus.] 

piinya-gandha,  a.  of  good  or  pleasant 
smell. 

punya-papa,  n.  pi.  good  and  bad  deeds. 
[1253a.] 

punya-§loka,  a.  of  good  fame;  as  m. 
Punya9loka,  epithet  of  Nala. 

puttika,  f.  white  ant.  ['the  doll-like 
insect ' :  for  putrika.] 

putra,  m.  -1.  son;  child,  9820  ;  -2. 
whelp;  —3.  shortened  form  for  Putraka 
as  proper  name. 

putraka,  /«.  —1.  little  son  (as  term  of 
endearment),  boy;  —2.  Putraka,  other- 
wise Putra,  name  of  the  founder  of  Patali- 
putra-pura,  45 2;  -putrika,  /.  [1222d], 
daughter;  doll  (of  wood  or  lac),  [putra.] 

putra-dara,  n.  son  and  wife.     [1253b.] 

piinar,  adv.  —  1.  back;  home;  tv.  a-gam, 
go  back,  43,  41 18;  so  a_i,  83 14;  w.  vac, 
reply,  19 19;  -2.  again,  88,  40 21 ;  anew; 
punah  punar,  again  and  again,  2 17  ; 


punar,  equiv.  to  punah  punar,  413;  —3. 
confirmative,  again,  further,  29 n  ;  more- 
over, 16 8,  57 21;  besides  or  in  turn,  10 10; 
kim  punas  tu,  but  what  besides,  how 
much  more,  a  fortiori,  17 15;  longer,  84s; 

—  4.  but,  46 2-10;  on  the  other  hand,  20 17. 
[cf.    the    similarly   connected   notions  of 
iteration  and  opposition  shown  by  Trd\iv, 
Eng.  again  and  against,  Ger.  wieder  and 
wider.'] 

punar-garbhavati,  a.  f.  again  preg- 
nant. 

punar- janman,  n.  re-birth. 

punah-sara,  a.  coming  back  (as  a  ghost 
from  the  other  world  —  exactly  like  the 
French  revenant),  and  so  ghostly,  uncanny, 
[punar,  178.] 

pumans  [394],  m.  man;  a  male,  597;  opp. 
o/stri,  e.g.  104 9;  pumansah  putras,  male 
children,  98  2\ 

1  pur,/,  fullness,     [vf Ipr,  'fill.'] 

2  pur  [392],  /.  stronghold;    castle;   forti- 
fied town,     [cf .  ir6\is,  '  city.'] 

pura,  n.  stronghold;  fortified  town;  city. 
[2  pur,  399.] 

puramdhi,  —1.  a.  courageous,  high- 
spirited,  exalted ;  —  2.  as  m.  perhaps  as 
name  of  a  god,  Purandhi ;  —3.  asf.  exal- 
tation. 

pur  as,  adv.  in  front,  forward,  before;  at 
first,  54 18;  compounded  [10786]  esp.  tv.  kr 
and  dha :  w.  kr,  put  in  front,  appoint ;  w . 
dha,  put  in  front  or  in  charge,  esp.  of  the 
priestly  duties.  [see  pra:  cf.  -rrdpos, 
'  before.'] 

puras-karya,  grdv.  to  be  appointed  or 
commissioned,  praeficiendus.  [see  puras 
+  kr:  also963b  and  171 3.] 

purastat,  adv.  —1.  before;  in  the  front, 
85 18;  -2.  previously,  afore,  98  6,101  »'13; 

—  3.  before,    i.e.    (see    pranc)    eastward; 

—  4.  prep.  w.  gen.    [1130],   before,  in    the 
presence  of,  20 l.     [puras,  HOOb.] 

purah-sara,  a.  going  before;  as  m.  fore- 
runner; at  end  of  cpds  [1302c2],  having 

•  •  as  forerunner,  i.e.  accompanied  by  •  • ; 

•  •  -purahsaram,  adv.  with  •  •  or  after  •  •  . 
pura,  adv.  formerly,  46 2,  79 14 ;  once  upon 

a  time,  38 9,  4820;  prep.  w.  all.  [1128], 
before,  95 17,  104 19.  [see  pra.] 


purana] 


[192] 


purana,  a.  former,  belonging  to  old 
times  ;  as  n.  things  of  the  past  ;  tale 
of  old  times,  \6yos  and  pvGos.  [pura, 
1245d.] 

pur  is  a,  n.  crumbling  earth,  as  opp.  to 
fluids;  rubble;  loose  earth,  ['fillings  or 
heaps,'  fr.  V 1  pr,  in  the  sense  '  fill,  i.e. 
heap':  1197b.] 

puru,  a.  much,  many.  [Vlpr,  'fill,'  q.v. : 
cf.  iro\v,  AS.fela,  'much,  many.'] 

purutra,  adv.  in  many  places,  [puru, 
1099.] 

purusa,  m.  —  1.  man;  —  2.  (as  in  Eng., 
man,  i.e.)  servant;  —3.  the  personal  and 
life-giving  principle  in  man  and  other 
beings,  soul,  spirit ;  then  —  4.  personified 
as  The  Supreme  Spirit,  Soul  of  the  Uni- 
verse, 57  8. 

purusa-kara,  m.  deed  of  a  man,  human 
effort,  as  opp.  to  claiva,  'fate.' 

purusa-sinha,m.  man-lion,  stout-hearted 
man. 

p  u  r  u  c  i ,  a.f.  many,  abundant ;  long,  [for- 
mally fern,  to  a  stem  *puru-ac,  'directed 
or  reaching  in  many  ways,  abundant ' :  cf . 
407.] 

puro-gama,  a.  going  before;  as  m. 
leader;  at  end  of  cpds  [1302c2],  having  •  • 
as  leader,  accompanied  by  •  • .  [puras.] 

puro-gava,  m.  fore-bull,  and  so,  general- 
ized (see  g64),  leader;  purogavi,/.  leader, 
[puras.] 

pur6-hita,  ppl.  set  before  or  in  charge 
(esp.  of  priestly  service) ;  as  m.  priest, 
house-priest  of  a  prince,  [see  puras  with 
dha.] 

pulkasa,  m.  one  of  a  despised  mixed 
caste. 

V  pus  (pusyati,  -te  ;  pup6sa  ;  apusat ; 
pusta).  —1.  thrive;  bloom;  —  2.  trans. 
cause  to  thrive ;  develop ;  unfold,  display, 

!      78*. 

puska,  bloom,  a  word  assumed  as  probable 
on  account  of  puspa,  'bloom,'  piiskara, 
'lotus  blossom,'  and  puskala.  [Vpus, 
1186  2.] 

puskala,  a.  abundant,  [prob.  'blooming,' 
fr.  *puska,  1227.] 

pusta,  ppl.  having  thrived ;  strong ;  fat. 
[Vpus,  9552.] 


pustanga,  a.  fat-limbed,     [anga.] 

pusti,  f.  thrifty  growth  ;  prosperity. 
[V  pus.] 

p  lisp  a,  n.  bloom  ;  flower.  [poss.  for 
*puska,  q.v. :  cf.  1201  2  end.] 

puspa-danta,m.  Pushpadanta  or  Flower- 
tooth,  name  of  an  attendant  of  C,iva,  see 
533N. 

puspamoda,  m.  fragrance  of  flowers, 
[amoda.] 

p  u  s  t  a  k  a ,  m.  n.  manuscript ;  book. 

V  pu  (punati,  punite ;  pavate;  pupava; 
apavit;  puta;  -puya).  —1.  make  clear 
or  bright ;  purify ;  KaQaipfiv ;  puta,  pure  ; 
—  2.  mid.  clear  itself,  flow  clear,  [cf .  irv-p, 
Eng.  fire  (rb  irvp  Ka.6a.ipfi):  w.  puta,  cf. 
Lat.  putus,  '  clear,'  purus,  '  pure.'] 
sam,  purify,  clean. 

pu,  vbl.  purifying,  in  cpds. 

puga,  m.  betel-palm,  Areca  Catechu;  as 
n.  betel  nut. 

V  puj  (pujayati,  -te;  pujayisyati;  pujita; 
-pujya).     honor. 
+  abhi,  do  honor  to. 

piijaniya,  grdv.  to  be  honored.  [Vpuj, 
965.] 

p  u  j  a ,  f.  honor. 

pujya,  grdv.  to  be  honored.  [Vpuj, 
963d.] 

purna,  ppl.  filled;  full.  [Vlpr,  'fill,' 
957b:  cf.  Goth,  fulls,  Eng.  full.'] 

purna-masa,  m.  full  moon  and  the  full- 
moon  sacrifice. 

purta,  ppl.  filled;  bestowed,  fulfilled;  as 
n.  [1176a],  fulfilment;  reward;  merit. 
[Vlpr, 'fill,' 242.] 

purva  [525*],  a.  being  before  in  place  or 
time:  —1.  east  (cf.  prafic) ;  —2.  prior; 
preceding,  86 13 ;  purva  •  •  uttara,  former 
•  •  latter,  21 8 ;  ancient,  57 6 ;  of  old  time, 
69 8,  83 10;  first  spoken,  60 2;  w.  past  pass, 
ppl.  [1291]:  drsta-purva,  seen  before; 
purvam,  adv.  before;  beforehand,  60 9; 
previously,  already,  7  21,  25  n ;  in  former 
times,  48 1;  long  ago,  46 3;  first,  103 6; 
purvam  •  •  uttaram,  first  •  •  last,  104 12; 
—  3.  at  end  of  cpds,  (having  •  •  as  preced- 
ing thing,  i.e.)  accompanied  by  •  • ,  or 
simply  with  •  •,  821.  [connected  w.  puras 
and  pra.] 


[193] 


[paicunya 


purvaka,  f.  [1222d]  -ika,  a.  —  1.  preced- 
ing ;  —  2.  used  like  purva  3.  [purva, 
1222c  and  1307.] 

purva -janman,  n.  former  birth,  pre- 
vious state  of  existence. 

purvaksara,o.  with  the  preceding  letter, 
[aksara.] 

purvya,  a.  ancient,     [purva,  1212c.] 

pusan  [426a],  m.  Pushan,  a  Vedic  divinity, 
keeper  of  flocks  and  herds,  and  bringer  of 
prosperity.  [Vpus,  1160c.] 

\f  Ipr  (prnati;  puryate;  purna  [957b]; 
pass,  puryate;  purayati,  -te;  etc.).  fill; 
bestow  abundantly ;  sate ;  puryate,  be- 
comes sated  [see  761b];  cans.  [1041  -},  fill; 
make  a  thing  (ace.)  full  of  (gen.},  102 18. 
[for  treatment  of  root-vowel,  see  242 :  cf . 
-•jri'-7rA.7j-jut,  Lat.  plere,  '  fill ' ;  po-pul-us, 
'folk';  Eng.  fol-k  (doubtful):  see  also 
purna  and  Vpra.] 

+  pra,     intrans.     prapuryate,     becomes 
sated. 

+  sam,    intrans.    sampuryate,    becomes 
full ;  sampurna,  full. 

V  2pr  (piparti;  parayati, -te;  etc.).  pass, 
trans.;  bring  across,  [cf.  Trepctco,  'pass 
over,  cross ' ;  Tropos,  '  passage,  i.e.  ford, 
ferry,  bridge  ' ;  Lat.  por-ta,  '  gate ' ;  Eng. 
fare,  '  get  on ' ;  ferry,  for-d ;  Avestan 
peretu,  '  bridge,'  and  E.v-<ppdrr]s,  '  the  well- 
bridged  (stream)';  also  B6<T-iropos  and 
Ox-ford.'] 
+  a  t  i ,  bring  across. 

vl  3pr  (prn6ti;    prta;  priyate;  parayati). 
be  busy;  only  w.  a,  see  773. 
+  a,  in  aprta,  busied. 
+  v  y  -  a ,  in  vyapriyate,  is  busied. 

V  prc  (prnakti,  prnkte;  paparca ;  aprak- 
sit,  aprkta  [882] ;  prkta;  prcyate).  fill; 
mix  ;  put  in  connection  with,  [perhaps 
connected  w.  V 1  pr, '  fill.'] 
+  up  a,  put  one's  self  close  to,  be  near. 

pft,/.  fight,  battle. 

p  ft  an  a,  f.  battle,     [cf.  ptt.] 

V  prta  nay  a  (prtanayati).  fight;  present 
ppl.  fighting;  as  subst.  enemy,  [prtana, 
1060.] 

V  prtanya  (prtanyati).  fight;  attack; 
present  ppl.  fighting ;  as  subst.  enemy, 
[prtana,  1059d.] 


V  prth,  collateral  form  of  prath,  in  derivs. 

prtha,  m.  the  flat  of  the  hand,  irAon-eio. 
[V  prath,  241.] 

prthak,  adv.  separately,  105 1G;  severally, 
654;  for  one's  self,  648.  [perhaps  'di- 
rected widely  (apart)':  cf.  prth  and  see 

mid.] 

prthivi,  f.  the  earth  as  the  wide  and 
broad,  [fern,  to  prthu,  344  2,  and  standing 
for  prthvi,  as  the  metre  shows  it  is  to  be 
pronounced  at  92 10 :  for  mg,  cf .  mah-i, 
s.v.  mah.] 

prthivi-ksit,  a.  earth-ruling;  as  m. 
prince. 

prthivi-pati,  m.  lord  of  the  earth,  king. 

prthivi-pala,  m.  keeper  of  the  earth, 
king. 

prthii,  f.  prthvi,  a.  wide,  broad,  [v1  prath, 
241:  cf.  Tr\arvs,  'wide':  akin  are  Old 
Eng._/?aJ?e,  Ger.Fladen,  'broad,  thin  cake,' 
Old  High  Ger.  ace.  s.  fladon,  '  sacrificial 
cake,'  whence,  through  French  flan,  '  flat 
cake,'  comes  the  Eng.  Jtawn,  '  flat  custard 
or  pie':  V prath  has  no  connection  w.  AS. 
brad,  Eng.  broad.] 

pfgni,  a.  speckled;  dapple,  esp.  of  kine; 
as  f.  Pri^ni,  mother  of  the  Maruts.  [cf. 
irepKvds,  'dark  colored';  Old  High  Ger. 
farhana,  whence  Ger.  Forelle,  '  trout.'] 

prsad-ajya,  n.  speckled  butter,  ghee 
clotted  with  curds,  [pfsant.] 

pfsant,  a.  speckled.     [450c.] 

prstha,  n.  —1.  back,  of  an  animal;  —2. 
the  upper  side,  surface ;  —  3.  top,  of  a  hill 
or  palace,  [cf.  Ger.  First,  'ridge  of  a 
house ' ;  AS.  first-hrof,  '  ridge-pole ' :  ob- 
serve that  VWTOS  has  mgs  1,  2,  and  3,  that 
Lat.  tergum  has  mgs  1  and  2,  and  that 
Eng.  ridge  has  mgs  1  and  3.] 

prsthatas,  adv.  a  tergo,  from  behind; 
with  the  back,  with  averted  face,  30 17. 
[1098c3.] 

prstha-mansa,  n.  back-flesh;  w.  khad, 
in  double  sense,  bite  the  back-flesh  and 
back-bite. 

peya,  n.  a  drinking.  [VI  pa,  'drink,' 
1213c.] 

paiQaca,  f.  -I,  a.  of  the  goblins,  [picacd, 
1208f.] 

paigunya,  n.  slander,     [piguna,  1208f.] 
13 


posa] 


p6sa,  in.  thriving,  development;  welfare. 
[Vpus.] 

p  a  u  m  s  y  a ,  n.  manliness ;  manly  deed, 
[pums,  1211 2.] 

paurusa,  n.  manliness  ;  manly  deed, 
[purusa,  1208f.] 

V  pya   (pyayate   [761dl];   apyasit  [882]; 
pyata).      swell;  overflow.      [a  collateral 
form  of  Vpi,  q-v.] 
+  a,  become  full  of  or  rich  in. 

pra,  prep,  forward,  onward,  forth,  fore, 
[cf.  irp6,  'before';  Lat.  prff,  later  pro, 
'  before ' ;  Eng.  fore :  see  also  the  follow- 
ing articles,  and  puras,  pura,  and  purva.] 

prakarana,  n.  treatment ;  discussion ; 
subject  of  discussion,  what's  being  talked 
about.  [V 1  kr,  '  do,  put,'  +  pra.] 

prakarsa,  m.  (preference,  advantage, 
i.e.)  superiority.  [Vkrs,  ' draw,' +  pra: 
for  mg,  cf.  Eng.  preference;  also  Ger. 
Vor-zug,  '  preference,  advantage,'  with 
vor-ziehen,  '  draw  forward,  prefer.'] 

prakaga,  a.  sliining  out,  clear;  open; 
-am,  adv.  openly,  aloud.  [Vkag  +  pra.] 

prakrti,  f.  that  which  one  pre-supposes 
(voraus-setzt),  i.e.  the  original  or  natural 
form  or  condition  ;  nature.  [V 1  kr,  '  do, 
set,'  +  pra.] 

prakopa,  m.  a  boiling  with  rage;  anger, 
[v'kup  +  pra.] 

prage,  adv.  early  in  the  morning. 

pracrtta-gikha,  a.  with  loosened 
braids  or  flowing  hair,  [gikha.] 

pracetas,  a.  knowing,  wise.  [Vcit  + 
pra,  cf .  1151. 2b.] 

V  prach  (prcchati,  -te;  papraccha  [794c]; 
apraksit ;  praksyati ;  prsta ;  prastum  ; 
prstva ;  -pfcchya).  ask;  ask  after,  in- 
quire about;  ask  some  one  (ace.)  about 
something  (ace.),  61 7.  [true  root-form 
prag  (see  220,  241,  and  Vvrgc),  orig. 
*prk :  cf .  Qfo-irpoTr-os,  '  asking  the  gods ' ; 
Lat.  prec-es,  '  prayers,'  proc-us,  '  suitor ' ; 
Old  High  Ger.  frdh-en,  Ger.  frag-en,  '  ask ' : 
prcchati  is  a  sk-formation  (*prk-sketi), 
cf.  Lat.  poscit,  *porc-scit,  Old  High  Ger. 
forskot,  *forh-skot,  '  asks  for,'  Ger.  forscht, 
'inquires  into.'] 
-f-  pari,  ask. 
+  vi,  find  out  by  inquiry. 


—  a  am,   mid.   consult   with,    converse  or 
talk  with. 

praja,^  —1.  procreation;  —  2.  offspring, 
children,  descendants  ;  —  3.  creatures, 
57 1;  esp.  —  4.  folk,  subjects,  of  a  prince, 
165.  [Vjan  or  ja  -f  pra,  1147.] 

praja-kama,  m.  desire  for  offspring, 
[praja  -f-  kama,  1264 :  acct,  1267.] 

praja-kama,  a.  possessing  prajakama, 
i.e.  desirous  of  offspring,  93 c,  I1-.  [1296, 
1295.] 

praja-pati,    m.    —  1.  lord  of   creatures; 

—  2.    genius   presiding   over   procreation, 
89 19;  —3.  lord  of  creatures,  i.e.  creator 
or    Prajapati,     60 10,     see     note.       [acct, 
1267a.] 

prajarthe,  adv.  for  the  sake  of  offspring, 
[artha,  1116,  1302c4.] 

prajfia,  f.  understanding.     [Vjna-pra.] 

prajnata,  ppl.  well-known.  [Vjna  ~ 
pra.] 

pranaya,  m.  manifestation  of  one's  af- 
fection. [V  ni  +  pra :  for  n,  see  192a.] 

pranayana,  n.  —1.  a  fetching;  —2. 
means  for  fetching,  vessel,  [do.] 

pranava,  m.  the  sacred  syllable  om. 
[Vnu  4^  pra,  q.v.] 

pra  n  am  a,  m.  bow,  reverent  salutation, 
[v'nam  4-  pra.] 

pranita,  ppl.  see  Vni  +  pra;  -as,  f.  pi. 
holy  water. 

pranita-pranay ana,  n.  the  fetching 
of  the  holy  water.  [1250e.] 

prataram,  adv.  further,  longer,  [pra, 
4732,  llllc:  cf.  Tfp6repov,  'before.'] 

prati,  prep,  hi  reversed  direction,  back  to, 
back  against,  against,  in  return ;  —  1.  to, 
towards,  w.  ace.,  219,  23";  -2.  with 
reference  to,  in  respect  to,  w.  ace.,  47-17, 
13 2>) ;  —  3.  over  against,  i.e.  like ;  —  4.  in 
cpds  [1313a] :  before ;  on,  w.  idea  of  con- 
stant repetition ;  at;  (back-,  i.e.)  reflected; 
see  the  following  words,  [cf.  vporl,  'to'; 
Lat.  par-  (*port)  in  por-rigere,  'reach  out 
to.'] 

pr  atij  na,  f.  promise.     [Vjna  -f-  prati.] 

prati-dinam,  adv.  on  (each)  day,  daily. 
[1313a,  1310a  and  d :  cf .  pratyaham.] 

pratipatti,  /.  the  acquiring.  [\fpad  + 
prati.] 


[195] 


[pradhana 


prati-bimba,  n.  reflected  disk  (of  sun 
or  moon  in  the  water) ;  image. 

pratima,  f.  match ;  image  ;  likeness. 
[V  1  ma  +  prati,  '  make  (so  as  to  be  a 
match)  against ' :  for  mg,  cf.  Eng.  counter- 
feit, '  imitated/  fr.  French  contre-fait, 
whose  elements  go  back  to  Lat.  contra 
and  facere.~] 

pratimana,  n.  that  which  is  made  or 
put  over  against,  a  match,  equal.  [V 1  ma 
+  prati.] 

pratistha,/.  stead;  standing-place;  then 
(like  Eng.  standing),  position,  i.e.  celebrity. 
[V  stha  +  prati.] 

pratisthana,  n.  stead;  then  (like  Ger. 
Stadt,  'place,  town'),  The  Town,  name  of 
a  town  on  the  Godavari,  the  Ha.lQa.va  of 
the  Greeks.  [V  stha,  +  prati,  1150:  cf. 
H 'amp-stead. ,] 

pratihastaka,  m.  proxy.  ['person  at 
one's  hand/  prati  +  hasta,  1310a,  1222c.] 

pratikara,  m.  counter-action,  remedy. 
[V  1  kr,  '  do,  act/  -f  prati,  '  against ' : 
1087b.'] 

praticina,  a.  backward  ;  being  behind ; 
following,  i.e.  future,  [pratyanc,  1223d.j 

pratlta,  ppl.    see  \fi  + prati. 

pratipd,  a.  (against  the  stream,  i.e.)  con- 
trary ;  -am,  adv.  contrarily,  frowardly. 
[prati  +  ap,  1310a,  ISloc,  cf .  samlpa : 
for  mgs,  cf.  Eng.  contrary. .] 

pratta,  see  1087e. 

pratyaksa,  a.  before  the  eyes,  plainly 
visible ;  -e,  adv.  before  one's  face,  [prati 
+  aksa,  1310a.] 

pratyaksa-dargana,  «.  a  seeing  be- 
fore one's  eyes ;  the  ability  to  see  any 
one  (e.g.  a  god)  bodily,  15 13. 

pratyag-daksina,  adv.  (west-southerly, 
i.e.)  southwesterly,  [pratyanc,  1249a.] 

pratyan-mukha,  a.  having  the  face 
westward,  turned  to  the  west,  [pratyanc, 
1249a,  161 :  1306.] 

pratyinc  [408],  /.  [410]  pratici,  a.  -1. 
(directed  back,  i.e.)  turned  backwards ; 
moving  in  reverse  direction  or  away,  87  n ; 
—  2.  turned  westward  (see  pranc),  west- 
erly; —  3.  (being  to-ward,  i.e.)  with  the 
face  towards,  w.  ace.,  71 18.  [prati  +  anc, 
407 :  see  anc.] 


praty-abhivadana,  n.  return-saluta- 
tion, Gegen-gruss.  [1289b.] 

praty-aham,  adv.  on  (each)  day,  daily. 
[1313a,  1310a  and  d:  1315a:  cf.  pra- 
tidinam.] 

pratyakhyana,  n.  refusal.  [Vkhya  + 
praty-a.] 

pratyutthana,  n.  rising  up  to  meet  (a 
person),  respectful  reception.  [Vstha  + 
praty-ud,  233a.] 

pratyutpanna-mati,  a.  having  wits 
ready  to  meet  an  emergency ;  as  m.  Ready- 
wit,  name  of  a  fish.  [Vpad  +  praty-ud.] 

pratyrcam,  adv.  at  or  with  each  stanza, 
[prati  +  re,  1313a,  1310a  and  d :  1315c.] 

V  prath  (prathate,  -ti;  paprathe;  apra- 
thista ;  prathit& ;  prathayati  ;  apapra- 
that).  broaden,  intrans.;  cans,  broaden, 
trans.;  spread  out,  78 n.  [see  under 
prfchu.] 
+  vi,  cans,  spread  out  wide,  75 8. 

prathamd,  a.  first;  primal;  -am,  adv. 
at  first,  [lit.  '  fore-most/  for  *pra-tama, 
superl.  of  pra,  487  3,  473  2.] 

prathama-ja  [352],  a.  first-born.    [1286.] 

prada,  a.  giving;  furnishing.  [Vlda  + 
pra,  333.] 

pra-daksina,  —1.  a.  moving  to  the 
right ;  —  2.  -am,  adv.  to  the  right,  so  that 
the  right  side  is  towards  an  object  (a  sign 
of  respect),  60 1,  99 1;  w.  kr,  put  (an 
object)  to  the  right  ;  —3.  adj.  standing 
on  the  right,  62 19.  [perhaps  the  use  as 
adv.  (mg  2)  is  the  primary  one,  lit.  'for- 
ward to  the  right.'] 

pradana,  n.  a  giving.     [Vlda  +  pra.] 

pra  dig,  f,  intermediate  region  (between 
the  cardinal  points  —  see  dig),  [pra  + 
dig,  'fore-point.'] 

pradega,  m.  direction;  and  so,  place. 
[V  die  +  pra.] 

pradosa,  m.  evening,  nightfall,  ['fore- 
dark/  pra  +  doaa.] 

pradhana,  n.  prize  of  the  contest;  the 
contest  therefor ;  battle.  [V 1  dha  +  pra : 
cf.  dhana.] 

pradhana,  n.  (that  which  is  put  forward) 
the  important  or  chief  thing;  at  end  of 
cpds  [1302],  having  •  •  as  chief  thing,  de- 
voted to  •  •.     [VI  dha  +  pra.] 
13* 


prapatha] 


[196] 


pra-patha,  m.  (forth-path,  i.e.)  onward 
way,  85 18;  journey  in  the  distance  or 
distant  journey,  86  2. 

prabandha,  m.  uninterrupted  connec- 
tion; continued  series.  [Vbandh  +  pra.] 

prabhava,  m.  origin;  atendofcpd  [1302], 
having  •  •  as  origin,  originating  with  •  •. 
[Vbhu  fpra.] 

prabha,  /.  splendor;  radiant  beauty. 
[v  bha  +pra.] 

prabhata,  ppl.  begun  to  be  light;  as  n. 
[1176a],  day-break,  [s  bha  +  pra.] 

prabhava,  m.  superior  might,  of  gods, 
of  ascetics,  of  asceticism.  [Vbhu  + 
pra.] 

prabhu,  a.  being  before  or  superior  to 
others;  as  m.  ruler;  master;  lord;  hus- 
band, 52 14.  [later  form  (354)  for  Vedic 
prabhu :  Vbhu  +  pra.] 

prabhutva,  n.  lordship,  power.     [1239.] 

prabhrti,/.  —1.  lit.  a  carrying  forward 
or  on,  i.e.  continuance;  used  esp.  at  end 
of  cpds  [1296],  having  continuance  from 

•  •,  i.e.  continuing  from  •  •;   —  2.  then  in 
such   cpds   used    in    ace.   s.  n.  adverbially 
[1311],     continuing    from  •  •,    beginning 
with  •  •,   from  •  • ;   —  3.    then  as  an  adv. 
uncompounded,    prabhrti,    w.    abl.,    from 

•  •  on ;    tatah   prabhrti,   from    then  on. 
[Vbhr  +  pra,  1157.  Id.] 

pramada,  m.  pleasure.     [V mad  +  pra.] 

pramada-vana,  n.  pleasure-grove  (of  a 
prince). 

pramada-vana,  n.  pleasure-grove  (of 
the  wives  of  a  prince),  [a  quasi  feminine 
to  the  preceding.] 

pramana,  n.  measure,  extent  (57 w), 
scale,  standard ;  something  by  which  to 
judge,  54 11;  norm,  rule  of  action,  21 a; 
authority,  12 10,  19 *2.  [VI ma,  'measure,' 
+  pra,  192a :  hence,  through  the  Persian 
farmdn,  the  borrowed  Eng.  firman,  'an 
authority  or  decree,'  esp.  of  the  Sublime 
Porte.] 

>/  pramana y a  (pramanayati).  regard 
as  an  authority;  take  a  person  (ace.)  as 
authority  in  a  matter  (loc.).  [pramana, 
1058.] 

pramanabhava,  m.  lack  of  anything  to 
judge  by.  [abhava.] 


pramathin,  a.  stirring;  agitating. 
[V  math  -f  pra,  1183  3.] 

pramrsta-mani,  m.  polished  or  bright 
gem.  [Jmrj-f-pra.] 

pramr stamani-kundala,  a.  possess- 
ing bright-gem  ear-rings. 

prayatna,  TO.  effort,  pains ;  -ena,  -at, 
adv.  carefully.  [Vyat  +  pra,  1177a.] 

prayana,  n.  a  going  forth  (from  home), 
journey.  [Vya  -f  pra,  1150,  192e.] 

prayotf,  TO.  remover.  [V2yu,  'keep  off,' 
+  pra.] 

pralaya,  m.  dissolution;  esp.  dissolution 
of  the  universe,  [v  II  -f  pra.] 

pra  lap  a,  m.  unintelligible  or  childish 
or  lamenting  talk  ;  chatter.  [V  lap  + 
pra.] 

pra  van  a,  a.  prone;  sloping,  [pra,  1170 
(cf.  383d  1):  cf.  irpijvrjs,  Doric  irpavos,  Lat. 
pronus,  'inclined  forward.'] 

p  r  a  v  a  t ,  f.  slope,  of  a  mountain ;  height, 
83 7.  [pra,  383d  1.] 

pra-vayas,  a.  having  (forward,  i.e.)  ad- 
vanced age;  aged.  [1305 2.] 

pravartaka,  a.  causing  to  roll  onward 
(as  a  wheel),  setting  in  motion,  promoting; 
as  m.  promoter,  prompter,  [caus.  of  v'vrt 
+  pra.] 

pravada,  m.  a  saying  or  an  on  dit.  [Vvad 
+  pra.] 

pravibhaga,  m.  division.  [Vbhaj  + 
pra-vi.] 

pravina,  a.  clever. 

pravinata,  f.  cleverness,     [pravina.] 

pravrtta,  ppl.  —  1.  having  turned  for- 
ward; directed  forward  (to  a  specific 
object),  esp.  of  an  act  performed  with  a 
view  to  the  attainment  of  some  advantage, 
i.e.  interested,  opp.  of  nivrtta,  q.v. ;  —  2. 
engaged  in.  [V  vrt  +  pra.] 
pravrtti,/.  a  moving  forward  or  taking 
an  active  step,  20 15;  advance  into  or  ex- 
posure of  one's  self  to  (danger,  loc.),  2012. 
[V  vrt  +  pra.] 
pravrddha,  ppl.  grown  up,  great. 

[v'vrdh  +  pra.] 
pravega,  m.  entrance.     [Vvig  +  pra.] 

Ipravrajin,  a.  going  forth  or  after,  in  cpd 
dvi-.  [Vvraj  +  pra,  11833:  for  mg,  cf. 
(71^)  irfpiSpopos,  '  lewd  woman.'] 


[197] 


[praptayauvana 


pra§is  [392],  /.  command.  [V  gas  +  pra, 
639,  225 J'2:  cf.  a§is.j 

pra§raya,  m.  respectful  demeanor,  ['an 
inclining  forward,'  fr.  Vgri  +  pra.] 

pra-savya,  a.  moving  to  the  left;  -am, 
adv.  to  the  left  —  cf.  pradaksinam. 

prasada,  m.  grace;  favor;  prasadam 
kr,  do  favor,  be  gracious.  [V  sad  +  pra, 
q.v.] 

prasiti,  f.  continuation;  extended  path 
(of  life,  for  example).  [V sa  +  pra,  250.] 

prasiddhi,/.  success;  celebrity;  a  being 
known ;  ato  me  §a§aiika  iti  prasiddhis, 
therefore  I  am  known  as  "Q.",  36 8;  cf. 
prasiddha.  [V  2  sidh,  '  succeed,'  +  pra.] 

prastara,  m.  —  1.  stramentum,  straw; 
—  2.  rock,  33 10.  [V  sir,  '  strew,'  +  pra : 
for  mg  1,  cf.  Eng.  straw  w.  strew:  connec- 
tion of  mg  2  unclear.] 

prastava,  m.  beginning,  introduction. 
[\lstu  +  pra,  1148.2.] 

prastuta-yajna,  a.  having  one's  sac- 
rifice begun ;  as  m.  Prastutayajna,  name 
of  a  Brahman.  [V  stu  +  pra.] 

prastha,  m.  n.  table-land  on  a  mountain, 
['that  which  stands  forth  from  the  sur- 
rounding country,'  fr.  Vstha  (333)  +  pra.] 

pra-svadas,  a.  (lit.  having  advanced 
agreeableness,  i.e.)  highly  pleasing. 
[1305  2.] 

prahara,  m.  a  stroke  (on  a  gong,  an- 
nouncing the  lapse  of  a  watch),  and  so 
a  watch  (of  about  three  hours).  [Vlhr  + 
pra.] 

prahartavya,  grdv.  to  be  struck ;  impers. 
one  must  strike,  [do.] 

prahrsta-manas,  a.  having  a  delighted 
heart,  [v'hrs  4  pra.] 

V  pra  (prati;  papraii;  apras  [889];  pra- 
ta).  fill.  [Vedic  collateral  form  of  \l  1  pr, 
'  fill,'  q.v. :  cf .  ir\-t)-pr)s,  Lat.  ple-nus,  '  full.'] 
+  a,  fill. 

prak,  see  pranc. 

prakrta,  a.  natural;  usual;  common; 
vulgar;  as  n.  the  vulgar  (language),  lan- 
guage of  the  vulgus,  the  Prakrit,  [pra- 
krti,  1208d :  for  mg,  cf .  Ger.  deutsch,  Old 
High  Ger.  diut-isk,  '(language)  of  the 
people  (diot),  i.e.  German'  (as  contrasted 
with  the  Latin  of  the  Church  and  with 


the  neighboring  Romance  tongues) ;  cf. 
also  f)  Kotrf)  (sc.  StoAe/cTos),  '  the  Common 
(dialect),'  as  opp.  to  Doric,  etc.] 

prag-griva,  a.  having  the  neck  directed 
eastward,  [pranc  (1249a)  +  griva.] 

prag-daksina,  adv.  east-southerly, 
south-easterly,  [pranc,  1249a.] 

prangana,  n.  fore-court,  Vor-hof ;  court- 
yard, [pra  +  angana,  1289a,  193.] 

p  r  a  n  -  m  u  k  h  a ,  /.  -1,0.  having  the  face  di- 
rected eastward,  [pranc,  1249a,  149, 161.] 

prajna,  a.  wise;  as  m.  wise  man.  [pra- 
jna,  1208e.] 

pranc  [408], /.  praci,  a.  —I.  directed  for- 
wards ;  w.  verb  of  motion,  onward,  86 9 ; 
—  2.  east,  eastern  (since  the  Hindus,  in 
naming  the  cardinal  points,  began  with 
the  east,  as  we  do  with  the  north,  and 
conceived  it  as  before  them,  as  we  do  the 
north) ;  praci  dig,  the  eastern  quarter, 
101 3;  —3.  prak,  ace.  s.  n.  as  adv.  before: 
(in  place)  before  one's  face,  26  8;  (in  time) 
formerly,  2021,  51 7;  (in  order)  before,  w. 
abl.  [1128],  59 7.  [pra  +  afic,  407.] 

pranjali,  a.  having  an  anjali  (q.v.)  before 
one,  i.e.  in  a  posture  of  reverent  saluta- 
tion, [pra  +  anjali,  1305.] 

prana,  m.  breath;  vital  breath,  60 16; 
vital  spirit,  63 21 ;  then  (like  Eng.  breath), 
life;  esp.  in  pi.  pranas,  life,  155,  2 118, 
29 8.  [Van  +  pra,  192b.] 

pranin,  a.  having  life;  as  m.  living  being, 
[prana,  1230.] 

pratar,  adv.  —1.  early  in  the  morning; 
then  —2.  (like  the  Ger.  morgen  and  Eng. 
morrow)  on  the  next  morning,  on  the 
morrow,  to-morrow,  [pra,  1109:  cf.  irpoo-i, 
Ger.  frtih,  '  early.'] 

pradiis,  adv.  forth  to  view;  w.  as  [1078 6], 
be  visible,  appear,  reveal  one's  self. 

prantara,  n.  a  long  and  lonely  road. 
['  an  advanced  interval  or  long  distance,' 
pra  +  antara,  1289.] 

prapaniya,  grdv.  to  be  brought  to. 
[caus.  of  V  ap  +  pra,  965,  192e.] 

prapta-kala,  m.  arrived  time,  favorable 
moment.  [\'  ap  +  pra.] 

prapta-yauvana,  a.  possessing  at- 
tained adolescence,  having  reached  a 
marriageable  age.  [see  1308.] 


praptavya] 


[198] 


praptavya,  grdv.  to  be  obtained,  about 

to  be  got.     [Vap  +  pra,  964.] 
prapti,/.  a  reaching,  arriving  at.     [Vap 

+  pra.] 
pray  a,    m.    —  1.    a    going  forth  or  out; 

—  2.  that  which  sticks  out  or  is  prominent ; 
the  principal  part  of  a  thing;  the  most 
part;  at  end  of  cpds  [1302],  having  •  •  for 
the  most  part,  having  •  •  for  its  predomi- 
nant characteristic,  like  •  •,  22 16.      [V  i  + 
pra,  1148.  la.] 

prayagas,  adv.  for  the  most  part, 
[praya,  1106.] 

pray  as,  adv.  for  the  most  part,  almost, 
5022.  [prop.  ace.  s.  n.  (lllld)  of  a  neuter 
noun  *prayas,  'that  which  is  predomi- 
nant' (see  praya),  Vi  +  pra,  1151. 1.] 

pravi,  a.  attentive,  heedful,  zealous. 
[Vav  +  pra,  1156  3,  355b  end.] 

pra 5 a n a,  n.  —1.  the  eating;  —  2.  the 
giving  of  food,  feeding,  [in  mg  1,  fr. 
V2ag,  '  eat,' +  pra;  in  mg  2,  fr.  caus.  of 
the  same.] 

pragitf,  m.  eater.  [V2ag,  ' eat,' +  pra, 
1182a.j 

pragitra,  n.  the  portion  of  ghee  to  be 
eaten  by  a  Brahman  at  a  sacrifice, 
['that  which  belongs  to  the  pragitr,' 
1208b.] 

pragitra-harana,  n.  vessel  for  hold- 
ing the  pragitra.  [' pragitra-holding,' 
1271.] 

prasada,  m.  lofty  seat;  building  on  high 
foundations,  palace,  20 l.  [V  sad  +  pra, 
perhaps  in  the  sense  '  sit  forward  or  in  a 
conspicuous  place ' :  see  1087b.] 

priya,  a.  —la.  dear,  79 16;  beloved  of, 
w.  gen.  (296b),  84 18;  -Ib.  priya,/.  the 
beloved,  the  wife,  32  6,  33 10;  -2a.  desired, 
pleasant ;  agreeable,  58 <22 ;  priyam  kr, 
do  a  favor,  32;  —  2b.  as  n.  that  which  is 
desired,  one's  wish,  89 1T;  —3.  (like  Ho- 
meric <]>l\osl  to  which  one  is  attached  or 
wonted,  76 8,  86 8;  own,  78 9;  wonted; 

—  4a.   loving,   devoted   to;    —  4b.   as    m. 
friend.       [Vpri,   q.v.,   1148.3:    cf.   irpaos, 
'  gentle ' ;    Goth,  freis,  ace.  s.  m.  frijana, 
AS.  fri,  Ger.  fret,  Eng.  free :  although  the 
modem  mg  '  free '  is  common  also  to  the 
Goth,  and  AS.  words,  yet  the  orig.  mg 


must  have  been  'loving  or  loved,  kindly 
treated,  spared'  (and  so  'free'),  as  is 
shown  by  the  Goth,  abstract  frija-\>va, 
AS.  fredd,  '  love ' :  for  mg  Ib,  cf .  AS. 
free,  '  woman ' :  cf .  also  Old  High  Ger. 
Frla,  '  The  Loving  One,'  in  frld  tag,  Eng. 
Fri-day,  '  dies  Veneris.'] 

priya-vadin,  a.  saying  pleasant  things. 

priyapriya,  n.  comfort  and  discomfort, 
[apriya:  1253b.] 

V  p  r  I  (prlnati,  prinit6  ;  priyate  ;  pipraya, 
pipriy6;  apraisit;  prita;  pritva).  —la. 
prlnati,  gladden,  show  favor  to,  propi- 
tiate ;  —  Ib.  prinati,  have  pleasure  in ; 
—  Ic.  prinlt6,  be  glad  or  content ;  —  2. 
priyate,  be  glad  or  content ;  have  pleasure 
in ;  love,  be  favorably  inclined  to ;  —  3. 
prit£ :  glad,  pleased,  satisfied  ;  loved, 
dear,  [cf .  Goth,  frijon,  '  love ' ;  frijonds, 
AS.  freond,  '  loving,  i.e.  friend,'  Eng. 
friend;  also  AS.  freo-\>o,  'a  sparing  or 
indulgence,  favor,  grace,  peace,'  Ger. 
Friede,  'peace';  Goth.  Frtya-reiks,  Eng. 
Frede-rick,  '  grace-ruler,  gracious  prince ' : 
see  also  under  priya.] 

priti,  /.  —1.  pleasure;  pritya,  with  pleas- 
ure, gladly;  —  2.  friendship.  [Vpri.] 

priti-vacas,  n.  friendship-talk,  friendly 
words. 

prenkha,  a.  rocking,  pitching;  as  m.  n. 
unsteady  boat,  skiff.  [Vinkh  +pra.] 

pr6ta,  ppl.  gone  onward,  i.e.  departed, 
dead;  as  m.  —  1.  dead  man;  —2.  ghost. 
[Vi  +  pra.] 

pr6tya,  grd.  after  dying,  i.e.  in  the  other 
world  (opp.  to  ilia).  [Vi  +  pra,  992.] 

prestha,  a.  very  pleasant.  [Vpri,  470 4: 
serves  as  superl.  to  priya.] 

presya,  grdv.  to  be  sent;  as  m.  servant. 
[V  2  is,  '  send,'  +  pra.] 

praisya,  n.  servitude,     [presya,  1208f.] 

pr6stha,  m.  bench  or  couch. 

prosthe-gaya,  a.  lying  on  a  couch. 
[1250c,  1270.] 

plava,  a.  swimming;  as  m.  swimmer, 
name  of  a  kind  of  duck.  [Vplu:  cf. 
ir\6os,  *7rAoFos,  '  a  sailing.'] 

Vplu  (plavate,  -ti;  puplava,  pupluve ; 
aplosta  ;  plosyati,  -te  ;  plutA  ;  -phitya, 
-pluya).  float  through  water  or  air: 


[199] 


[bandha 


—  1.    swim;   —  2.  bathe;    —3.   sail;   —4. 
hover  ;    fly ;    —  5.    fly  off ;    hasten  away ; 

—  6.  spring ;  —  pluta,  floating,  and  so  (see 
Whitney  78),  protracted,  of  a  vowel. 

[cf.  ir\fw,  *7rA.eFo>,  '  float,  sail ' ;  Lat. 
pluere,  '  rain ' :  for  mg  of  pluere,  cf.  the 
Eng.  intrans.  float,  '  swim,'  w.  trans,  float, 
'  cover  with  water,'  and  the  intrans.  bathe 
w.  trans,  bathe : 

closely  connected  w.  Vplu  is  the  ex- 
tended form  plud  as  seen  in  Lithuanian 
plud-iti,  '  swim,  float ' :  w.  this,  cf.  AS. 
fleot-an,  '  swim  or  float  about,'  Eng.  verb 
fleet,  'float,  sail,  hasten,'  Ger.  fliessen, 
sometimes  '  swim,'  but  usually  '  flow  ' ; 
further,  AS.  fleot,  '  raft,  ship,  fleet,'  Eng. 
fleet,  '  ships ' ;  also  AS.  flota,  '  ship,'  Eng. 
float,  '  a  thing  that  swims  on  the  surface 
of  a  fluid,  e.g.  a  raft'  (verb  float  is  a 
denom.  of  this),  Ger.  Floss,  'raft';  finally 
Eng.  fleet,  '  streamlet  or  bay,'  whence  The 
Fleet,  as  name  of  a  small  affluent  of  the 
Thames  at  London  and  of  a  famous  prison 
thereon,  and  Fleet  Street,  which  crossed 
The  Fleet.] 
+  a ,  bathe,  intrans. 

+  sam-a,      —1.     bathe,    Intrans.;    —  2. 
bathe,  trans. ;  inundate ;  suffuse,  10 19. 
+  u  d ,  spring  up. 
+  upa,  hover  unto. 

+  vi,  float  asunder;  drift  in  different 
directions  ;  be  dispersed ;  be  lost  ;  be 
ruined  or  dishonored. 


V  phal  (phalati  ;  paphala  ;  phalita  ; 
phulla  [958]).  burst,  split,  intrans.  [prob. 
for  *spal,  of  which  Vsphat  (i.e.  *sphalt), 
'  split,  break,'  is  an  extension  :  cf .  Ger. 
spalten,  Eng.  split. ,] 

4-ud,  burst  out  or  open;  utphulla  [958], 
expanded,  wide  open. 

V  phala  (phalati).  bear  fruit  ;  fruit  ; 
phalitam,  impersonally,  it  is  fruited,  fruit 
is  borne  (by  a  thing,  instr.),  24  2~>.  [denom. 
of  phala,  1054.] 

phala,  n.  —  1.  fruit;  —2.  then  (like  Eng, 
fruit),  the  good  or  evil  consequences  ol 
human  deeds ;  result ;  reward  or  punish- 
ment, [perhaps  '  the  ripe  and  bursting 
fruit,'  fr.  Vphal.] 


phalavant,  a.  fruitful;  yielding  good 
results,  [phala,  1233a.] 

phulla,  a.  burst  open,  expanded,  bloom- 
ing, [see  Vphal  and  958.] 

phullotpala,  a.  having  blooming  lo- 
tuses ;  as  n.  Blooming-lotus,  name  of  a 
lake,  [utpala.] 

ph6na,  m.  foam. 


V  banh  or  bah  (badhd  [223s]  ;  cans. 
banhayate).  be  thick,  firm,  strong;  caus. 
make  strong,  [perhaps  for  *bhagh:  see 
bahii  and  bahu.] 

baka,  m.  heron,  Ardea  nivea. 

baka-murkha,  m.  heron-fool,  fool  of  a 
heron.  [1280b.] 

baddha-mandala,  a.  having  con- 
structed-circles,  i.e.  ranged  in  circles. 
[V  bandh.] 

v'  bandh  (badhnati,  badhnit6  [730]  ; 
babandha,  bedhe ;  bandhisyati,  bhant- 
syati  ;  baddha  ;  bandhitum,  banddhum, 
baddhum ;  baddhva ;  -badhya).  —1. 
bind;  fasten;  catch;  esp.  bind  (a  victim 
for  the  gods,  i.e.),  sacrifice;  —baddha: 
bound  ;  caught ;  fastened  ;  —  2.  bind  to- 
gether, join ;  and  then  (iv.  a  specialization 
of  mg  like  that  seen  in  the  Eng.  joiner), 
construct,  e.g.  a  bridge;  compose  (verses, 
cf.  Lat.  serere).  [for  *bhandh:  cf.  -rrevO- 
ep6s,  'connection  (by  marriage)';  ireTo-^a, 
*irfv0/j.a,  '  rope ' ;  Lat.  of-fend-ix,  '  knot ' ; 
fld-es,  '  string ' ;  foed-us,  '  league  ' ;  Eng. 
bind,  band:  for  mgs,  cf.  Eng.  connection 
and  league  w.  Lat.  con-nectere  and  ligdre, 
'  bind  together.'] 

+  ni,  —  1.  bind;  fasten;  —2.  (bind  down 
together,  put  down  connectedly,  i.e.)  put 
into  written  form,  write  down,  53 6. 
+  p  r  a ,  bind  on ;  connect  onward,  form 
an  advancing  connection,  form  a  continued 
series. 

+  sam,  bind  together,  con-nect ;  sam- 
baddha,  con-nected,  co-herent  (w.  the  same 
flg.  mg  as  in  Eng.}. 

bandha,  m.  —  1.  a  binding;  esp.  a  binding 
to  the  sacrificial  post  (see  bandh  1),  sac- 
rifice; —  2.  band,  string.  [V bandh:  cf. 
Eng.  band.~] 


bandhana] 


[200] 


bandhana,  a.  binding;  as  n.  bond  or 
bonds.  [-Jbandh.] 

baiidhu,  m.  —  1.  connection  or  relation- 
ship; —  2.  (concrete,  as  in  Eng.)  a  connec- 
tion, relative ;  friend ;  one  who  belongs 
to  (a  certain  caste,  for  example).  [Vbandh, 
1178.] 

barbara,  a.  stammering,  balbutiens ;  as 
m.  —  1.  pi.  foreigners,  ot  SapjSapoj,  name 
applied  by  Aryans  to  non-Aryan  folks 
(as  Welsh  ana*  Walsch  by  English  and 
Germans  to  folks  that  speak  a  strange 
tongue) ;  —2.  sing,  a  man  of  lowest  origin; 
a  wretched  wight,  wretch,  30 10.  [cf. 
&dpf}a.pos,  'foreign,  outlandish';  Lat.  bal- 
bus,  '  stammering,'  whence  Spanish  6060, 
'  blockhead,'  Eng.  booby.] 

bar  ha,  m.  n.  tail-feather.  [prop,  'pluck- 
ings,'  v'  1  brh,  '  pluck ' :  cf .  the  no  less 
arbitrary  specialization  of  mg  in  Eng. 
pluck,  'that  which  is  plucked  out  after 
killing  a  beast,  its  liver,  lights,  heart,' 
and,  fig.,  'courage.'] 

barhina,  m.  peacock,  68 2.  [transition- 
stem  fr.  barhin,  1223f,  1209c.] 

bar  bin,  m.  (having  tail-feathers,  i.e.  the 
tail-feathered  bird  KO.T'  f^o-^v,)  the  pea- 
cock, [barha.] 

bar  hi  s,  n.  grass  or  straw  of  Ku9a-grass, 
spread  over  the  sacrificial  ground  to  serve 
as  a  place  for  the  oblations  and  as  a  seat 
for  gods  and  offerers,  [prop.  '  that  which 
is  torn  up,  vulsum,  pluckings,'  v'lbrh, 
'  tear,  pluck ' :  for  mg,  cf .  Eng.  hay, 
'cuttings,'  from  hew,  'cut.'] 

bala,  n.  —  1.  might,  power,  strength,  force ; 
balat,  forcibly ;  —  2.  then,  as  in  Eng.,  force 
(for  making  war) ;  forces,  troops,  54.  [for 
*vala :  cf .  Lat.  valere,  '  be  strong,  well.'] 

bala -da  [352],  a.  strength-giving.    [1269.] 

balavant,     a.  powerful.     [1233a.] 

baladhika,  a.  superior  in  strength, 
[adhika:  1265.] 

balanvita,  a.  connected  with  power ; 
suggestive  of  power,  [anv-ita,  Vi.] 

bali,  m.  —1.  of-fering,  tribute;  —2.  esp. 
portion  of  a  daily  meal  or  sacrifice  offered 
as  tribute  to  gods,  semi-divine  beings, 
men,  animals,  esp.  birds,  and  even  inani- 
mate objects,  65-.  [perhaps  fr.  vbhr: 


if  so,  cf .,  for  the  mg,  <f>6pos,  '  tribute,'  w 

<t>fpw,  'bear,  bring.'] 

balin,  a.  mighty,  I3,     [bala,  1230a.] 
balistha,    a.  most  mighty;  very  strong. 

[balin,  468  2.] 
balonmatta,  a.  frenzied  or  crazed  with 

power,     [unmatta,  \'mad  +  ud.] 
V  bah,  see  banh. 
bahis-karya,   grdv.    to  be  put  outside, 

to   be   banished.       [bahis   and   kr,    'do, 

put/  1078  7.] 
bahis-krta,    ppl.     put     out,     expelled. 

[bahis  and  kr,  'do,  put,'  1078 7.] 
bahih-paridhi,    adv.     outside    the   en- 
closure (see  paridhi).     [1310a.] 
bahis,  adv.  [lllld],  outside;  as  prep,  out- 
side of,  w.  abl.  [1128]. 
bahii,  a.  much,  many;  bahu  man,  consider 

as  much,  think  much  of,  esteem.     [Vbanh 

or  bah :  cf .  TT&XVS,  '  thick.'] 
bahudha,     adv.     many    times.       [bahu, 

1104.] 
bahumana,  m.  esteem,  respect.      [Vman 

+  bahu.] 

bahumana -pur ahsaram,    adv.    with    re- 
spect.    [1302c2,  1311.] 
bahula,    a.    —  1.  thick;    —2.   abundant; 

much.      [in  mg    1,   perhaps   directly  fr. 

Vbah,  1189,  and  in  mg  2,  fr.  bahu,  1227.] 
bahulausadhika,    a.    having  abundant 

herbs,     [osadhi,  1307.] 
V  badh  (badhate ;   babadb.6;    abadhista  ; 

badhisyati,    -te  ;    badhita  ;     badhitum ; 

-badhya).      press  hard;    distress;    beset. 

[see   Vvadh:   cf.  Lat.    de-fend-ere,   'press 

or    ward   off ' ;      of-fend-ere,    '  press   hard 

upon,  hurt.'] 

+  n  i ,  press  down  heavily, 
badh  a,    a.    distressing  ;     as    m.    distress. 

[v'badh..] 
bandhava,     m.     (having    connection   or 

relationship,     i.e.)     a     relative  ;      friend. 

[bandhu,  1208c.] 
bala,   a.  young,   not   grown;   as   subst.  m. 

and    f.     —  1.     child     (distinguished    from 

yuvan,   'young   man,'  28 12);  boy;   girl; 

—  2.  applied   to   a   grown  person    (cf.  Eng. 

childish,  puerile),  child  or  booby,  w.  double 

my,  61 21. 
balaka,  a.  young;  as  m.  child,     [bala.] 


[201] 


[brh 


balapatya,  n.  young  offspring,  of  men 
and  of  animals,  [apatya.] 

baspa,  m.  tears. 

baspakula,  a.  agitated  by  tears,  [akula.] 

bahu,  7/1.  arm;  esp.  fore-arm;  of  beasts, 
the  fore-leg,  csp.  the  upper  part  thereof, 
101 1D.  [for  *bhaghu:  cf.  -x?ix'JS>  Doric 
TTO.XVS,  *(j>ax.vs,  '  fore-arm  ' ;  AS.  bog,  '  arm  ' 
and  '  arm  of  a  tree,  i.e.  branch,'  Eng.  bough, 
'  arm  of  a  tree/  Ger.  Bug,  '  shoulder,  hip ' ; 
also  Dutch  boeg,  Eng.  bow,  '  shoulder  of  a 
ship/  bow-sprit,  '  bow-spar.'] 

bahu-yuddha,  n.  arm-fight,  wrestling. 

bahulya,  n.  abundance;  commonness, 
state  of  being  usual  ;  concretely,  usual 
order  of  things;  -at,  from  or  in  accord- 
ance with  the  usual  order  of  things,  in 
all  probability,  24  21.  [bahula,  1211.] 

bahya,  a.  being  outside,  external;  at  end 
of  cpds,  equiv.  to  Eng.  extra-  at  beg.  of 
cpds.  [bahls,  1211:  cf.  1208a2  end.] 

bid  a  la,  m.  cat. 

bimba,  m.  n.  disk  of  sun  or  moon. 

bila,  n.  cleft;  hollow.  [perhaps  fr.  Vbil 
or  bid,  collateral  forms  of  bhid,  '  cleave.'] 

bija,  n.  seed,  of  plants  and  animals. 

buddha,  ppl.  awakened;  illumine;  en- 
lightened ;  —  esp.,  as  m.  The  Enlightened 
One,  epithet  of  Gautama  of  the  Cakya 
tribe,  [v/budh:  for  budh-ta  (160),  the 
formal  equivalent  of  -irvd-ro-  in  &TTV<TTOS, 
'not  having  learned.'] 

buddhi,  f.  —  1.  insight,  understanding, 
intellect;  mind,  13 13;  wit,  wits;  —  2. 
mind  in  the  sense  of  opinion  (as  in  Eng.); 
belief ;  at  end  of  cpds :  vyaghra-buddhya, 
with  tiger-belief,  (mistakenly)  thinking 
that  it  was  a  tiger,  34 15 ;  —  3.  mind  in  the 
sense  of  purpose,  resolve  (as  in  Eng.); 
buddhim  kr,  make  up  one's  mind,  58 12; 
buddhim  pra-kr,  mid.,  put  a  plan  before 
one's  self,  decide,  911.  [v'budh,  1157: 
for  budh-ti  (160),  the  formal  equivalent 
of  TfvffTis,  *irjO-Ti-s,  '  an  inquiring.'] 

buddhi -jivin,  a.  living  by  one's  mind, 
employing  one's  intelligence,  intelligent. 

buddhimant,  a.  possessing  understand- 
ing; intelligent. 

V  budh  (b6dhati,  -te ;  biidhyate ;  bub6dha, 
bubudh6  ;  abuddha  [160]  ;  bhotsyati, 


-te  ;  buddha  ;  b6ddhum  ;  buddhva  ; 
-budhya).  —  1.  be  awake;  —  2.  come  to 
consciousness  ;  hence  —  3.  notice  ;  give 
heed  to,  w.  gen.,  761-;  —4.  notice,  i.e. 
perceive ;  and  so,  become  acquainted  with ; 
understand ;  —  5.  rarely,  (like  Eng.  re- 
member a  person,  i.e.)  present  a  person 
with  a  thing  (instr.);  —cans.  —  6a.  cause 
to  notice  or  understand  ;  —  6b.  teach  ; 
announce  to. 

[for  *bhudh,  orig.  '  be  awake/  cf. 
Church  Slavonic  bud-eti,  '  be  awake ' :  the 
cognate  words  of  the  related  languages 
agree  closely  in  form,  but  show  consider- 
able diversity  of  mgs :  mg  4  mediates 
the  transition  to  the  idea  of  the  Greek 
V  IT j0,  *<pv6,  in  irv0ecrda.i,  '  find  out ' :  mgs  5 
and  6  form  the  bridge  to  the  principal 
Germanic  mgs,  '  offer '  and  '  command ' : 
cf .  Goth,  ana-biud-an,  (prob.  '  give  notice 
to/  and  so)  'command/  AS.  beod-an, 
'  announce,  offer,  command/  Eng.  bid, 
'  announce,  offer  in  words,  offer  in  general, 
esp.  at  an  auction,  declare,  proclaim,  com- 
mand, invite/  Ger.  biet-en,  'offer';  (from 
an  entirely  different  root  is  Eng.  bid,  AS. 
biddan,  Ger.  bitten,  'pray/  as  in  bid  beads, 
'pray  prayers';)  cf.  also  Eng.  noun  bode, 
'  announcement/  whence  denom.  verb 
bode,  '  foretell ' :  for  mg  5,  observe  the 
analogy  of  Ger.  Jemand  bedenJcen,  're- 
member or  take  notice  of  a  person  esp.  in 
one's  will,  i.e.  make  a  bequest  to.'] 
+  ni,  attend  to,  58 J;  understand,  know, 
79. 

+  pra,  come  forth  (from  sleep)  to  con- 
sciousness ;  awake,  intrans. 
+  prati,  awake,  intrans.;  awake,  trans., 
76  3. 

budh. a,  a.  awake;  intelligent;  wise ;  as  m. 
wise  man.  [v'budh.] 

bubhuksa,  f.  desire  to  eat,  hunger,  [fr. 
desicl.  of  v2bhuj,  'frui/  11494.] 

V1  1  b  r  h ,  collateral  form  of  V  vrh,  '  pluck/  q.v. 

V  2  brh  (brnhati,  -te  ;  babarha;  brdha ; 
cans,  brnhayati,  -te).  be  thick,  great, 
strong,  in  brhant,  q.v.;  cans,  make  great, 
strengthen. 

brh,  /  prayer,  conceived  as  a  swelling  and 
filling  of  the  heart  in  devotion.  [  :?brh.] 


brhatkatha] 


[202] 


brhat-katha,  /.  Great-Story,  title  of  a 
collection  of  stories  ascribed  to  Gunadh- 
ya  (gunadhya),  and  abridged  by  Soma- 
deva  under  the  name  Kathasaritsagara. 
[brhant,  1249a,  1279.] 

brhad-aijva,  a.  possessing  great  or 
powerful  horses ;  as  m.  Brihada9va,  name 
of  the  sage  who  narrates  the  story  of  Xala 
to  Yudhishthira.  [brhant  (1249a)  +  agva, 
1298 :  cf.  *Me7aA.-(7T7ros,  which  is  similarly 
compounded  and  of  like  meaning.] 

brhant  [450a],  a.  great;  mighty;  lofty, 
[present  ppl.  of  V  2  brh,  '  be  great.'] 

bfhas-pati,  m.  Brihaspati,  name  of  a 
divinity  in  which  the  activity  of  the  pious 
in  their  relations  towards  the  gods  is  per- 
sonified, the  mediator  between  gods  and 
men,  and  the  type  of  the  priest  and  of 
the  priestly  dignity ;  later,  god  of  wisdom 
and  eloquence,  ['lord  of  prayer,'  brh- 
as  +  pati :  for  cpd,  see  1250  and  d,  and 
1267d;  for  acct,  Whitney  94b ;  for  eu- 
phony, 171 2.] 

baijika,  a.  pertaining  to  the  semen;  of 
guilt,  inherited  from  one's  father,  [bija, 
1222e  and  e2.] 

brahma-carya,  n.  life  of  holiness 
(brahman),  walk  and  conversation  of  a 
Brahman  student  (brahman),  esp.  chas- 
tity ;  religious  studentship,  the  first  of 
the  four  periods  of  a  Brahman's  life,  see 
agrama.  [brahman  (1249a2)  or  brahman 
(probably  both)  +carya,  equiv.  of  carya: 
acct,  1272,  1213c.] 

brahma-carin,  a.  (busying  one's  self 
with,  i.e.)  studying  sacred  knowledge ; 
as  m.  Brahman  student,  65  8;  as  adj.  esp. 
observing  chastity,  64 u,  100 21.  [brah- 
man, 1249a2.] 

brahmanyk,  a.  pertaining  or  attached 
to  the  holy  life  and  study  (brahman),  i.e. 
pious ;  attached  or  friendly  to  Brahmans 
(brahman).  [1212dl.] 

brahma-daya,  m.  sacred-word  heritage, 
heritage  consisting  of  the  sacred  word, 
[brahman,  1249a2.] 

brahmadaya-hara,  a.  receiving  the 
sacred  word  as  a  heritage. 

brahma-dvfs,  a.  devotion-hating,  god- 
less, [brahman,  1249a2:  acct,  1269.] 


braliman,  ».  —  1.  devotion  (conceived  as 
a  swelling  and  filling  of  the  soul  with 
adoration  for  the  gods),  worship,  in  gen- 
eral, any  pious  expression  in  the  worship 
of  the  gods ;  hymn  of  praise,  praise,  73  6- 10, 
744.11.  prayer,  76 15;  —  2.  sacred  word, 
word  of  God  (opp.  to  the  profane),  60  8; 

—  3.  divine  science,  57 13;  sacred  learning, 
theology,   theosophy;    —4.  holy  life,    i.e. 
chastity  ;     —  5.   the    (impersonal)    spirit 
that    pervades    the    universe.       [v'2brh, 
1168.  Ic :  brahman  (n.)  is  to  brahman  (m.) 
as  prayer   ('supplication')   is   to  pray-er 
('supplicant').] 

brahman,  m.  —1.  pray-er,  76 18;  wor- 
shipper ;  priest,  88  9,  RV.  x.  125. 5 ;  pray-er 
by  profession,  Brahman ;  —  2.  the  imper- 
sonal universe-pervading  spirit  (brdhman 
6),  personified  as  a  god,  i.e.  Brahman,  the 
Supreme  All-soul,  57  *• 8  ;  in  the  theological 
system,  the  Creator  of  the  world,  67 17. 
[V2brh,  see  brahman.] 

brahmarsi,  m.  priest-sage,  priestly  sage, 
see  114N.  [brahman  (1249a2)  +  f  si,  127, 
1280b.] 

brahmavarcasa,  n.  pre-eminence  in 
sacred  learning  or  holiness,  [for  brah- 
mavarcas,  which  occurs  only  in  derivs : 
brahman  (1249a2)  +  varcas,  1315c.] 

brahmavarcasvin,  a.  eminent  in 
divine  knowledge.  ['  possessing  brahma- 
varcasa,' q.v. :  1232.] 

brahma-vedin,  a.  knowing  divine 
knowledge,  [brahman,  1249a2.] 

brahma-han  [402],  a.  Brahman-slaying; 
as  m.  murderer  of  a  Brahman,  [brah- 
man, 1249a2.] 

brahma,y. -I,  a.  —1.  pertaining  to  brah- 
man, divine ;  holy,  59 6 ;  spiritual,  61 15 ; 

—  2.   pertaining   to   brahman,   in  loth  its 
senses,  i.e.:  —  2a.  of  Brahmans;  —  2b.  of 
Brahman    or    (anglicized)     Brahma,     the 
Creator,  57s3,  58 9.     [brahman  and  brah- 
man, 1208a2  end.] 

brahmana,  m.  (having  to  do  with  brah- 
man or  prayer  and  praise  and  divine 
science,  i.e.)  priest,  84 15;  theologian, 
Brahman,  57 16;  —f.  brahmani,  woman 
of  the  priestly  caste,  Brahmanee.  [brah- 
man, w.  usual  shift  of  acct,  1208a.] 


[203] 


[Vbhaj 


brahmana,  n.  (of  a  brahman,  of  a  priest 
or  Brahman,  i.e.)  the  dictum  of  a  priest 
on  matters  of  faith  and  cultus ;  esp.  a 
Brahmana,  as  designation  of  one  of  a 
class  of  Vedic  writings  which  contain 
these  dicta.  [brahman,  w.  usual  shift 
of  acct,  1208a.] 

brahmana-vada,  m.  a  statement  of 
the  Briihmanas.  [brahmana.] 

V  brii  (bravlti  [632],  brute:  the  second 
clause  of  632  should  read  "  before  the 
initial  consonant  of  an  ending").  —  1.  act. 
say ;  w.  dot.  of  person  and  ace.  of  tiling, 
10 21,  96 14;  iv.  ace.  of  person  and  either 
oratio  recta  (125,  60  7-23,  98")  or  else  ace. 
of  thing  (95 13) ;  speak  to,  w.  ace.  of  person, 
314;  speak  of,  iv.  ace.  of  person,  II18; 
say,  i.e.  announce,  tell;  w.  vacas,  tiros 
flirelv,  10 18;  u:  punar,  answer,  83;  —  2. 
middle,  brute  (used  esp.  to  introduce  oratio 
recta  and  without  designation  of  the  person 
addressed],  says,  inquit,  20 18, 28 *,  30 5- 10- 12, 
35 18. 

+  apa,  remove  (the  thought  or  recollec- 
tion of  a  thing  or  person,  ace.,  from  a 
person,  abl.)  by  speaking,  i.e.  try  to  con- 
sole a  person  (abl.)  for  the  loss  of  a  thing 
or  person  (ace.),  92 14.  [this  locution  is 
apparently  like  the  Eng.  colloq.  phrase 
"I'll  talk  it  (his  opinion)  out  o/him."] 
+  pra,  tell  forth,  proclaim,  75 13;  an- 
nounce, 88 7;  then  (like  the  Eng.  tell  of, 
bad  and  colloquial  tell  on),  inform  against, 
betray,  93 1;. 
+  prati,  speak  back  to  (ace.),  answer. 


V  bhaks  (bhaksati,  -te;  bhaksita;  bhak- 
situm  ;  -bhaksya  ;  bhaksayati  [1041 2]). 
(partake,  enjoy,  i.e.)  eat;  consume;  de- 
vour, [old  desid.  of  vfbhaj,  108g  end:  of. 
bhiks,  and  for  mg,  V  2  ag,  '  eat.'] 

bhaksa,  m.  the  enjoying,  eating  or  drink- 
ing ;  food ;  at  end  of  adj.  cpds,  having  •  • 
as  food,  living  on  •  •.  [V  bhaks.] 

bhaksaka,  m.  eater.  [V bhaks:  see  1181a 
end.] 

bhaksitavya,  grdv.  to  be  eaten. 
[V  bhaks,  964  2.] 

bhaksin,  a.  eating.     [V bhaks,  11838.] 


bhaksya,  grdv.  to  be  eaten,  eatable; 
as  n.  proper  food.  [V  bhaks,  963.] 

bhaga,  m.  —1.  (he  who  deals  out,  i.e.) 
dispenser ;  rich  or  kind  master ;  lord,  fre- 
quent epithet  of  Savitar  —  so  74 17;  —  2. 
esp.  Bhaga,  name  of  an  Aditya,  from 
whom  welfare  is  expected  and  who  brings 
about  love  and  institutes  marriage,  89°  ; 

—  3.  portion ;  lot  (w.  dur-,  su-) ;  fortune  ; 
esp.  (as  in  Eng.},  good  fortune,  happy  lot; 
-4.  loveliness.     [Vbhaj,  216.1:    -1.  cf. 
Old    Persian   l>aga,   'God';    807010$  •    Zcvs 
$pvyios ;    Slavonic   bogii,   'God';    for    mg, 
cf.  Eng.  lord,  AS.  hldf-ord  (Maf-weard?), 
'  loaf-ward,  loaf -keeper ' ;  —  3.  for  mg,  cf . 
the  relation  of  /j.6pos, '  lot,  fate,'  to  e^uop-e, 
'gat  a  share.'] 

bhagavant,a.  — 1.  fortunate,  possessing 
a  happy  lot,  blessed ;  then  —2.  (like  Eng. 
blessed)  heavenly,  august,  lordly,  applied 
to  Indra,  Brahma,  The  Self-existent,  the 
Wood-deity,  Sun,  Moon,  Earth,  etc. ;  used, 
esp.  in  voc.,  as  a  form  of  address,  so  94 8, 
26 4.  [bhaga.] 

bhagin,    a.    fortunate;  happy;  splendid; 

—  bhagini,  f.    sister    (the    happy    one  — 
so    far    forth    as     she     has     a      brother). 
[bhaga.] 

bhagiratha,  m.  Bhagiratha,  name  of  an 
ancient  king,  who  brought  the  Ganges 
down  from  heaven,  [perhaps  fr.  bhagin 
+  ratha,  '  having  a  splendid  chariot.'] 

bhagna,  see  957c. 

bhagna-bhanda,  a.  having  broken  pots 
or  [1308]  who  broke  the  pots. 

bhagnaga,  a.  having  broken  hopes,  dis- 
appointed. [a§a,  334  2.] 

bhanga,  m.  a  breaking,    [v'bhafij,  216. 1.] 

V  bhaj  (bhajati, -te;  babhaja,  bhej6  [794el; 
abhaksit,  abhakta  [883] ;  bhajisyati,-te; 
bhaktd  ;  bhaktum ;  bhaktva ;  -bhaj  y a  ; 
cans,  bhajayati).  —  1.  deal  out;  appor- 
tion ;  divide ;  then  (as  Eng.  share  means 
both  'give  a  part  of  and  'have  a  part  of) 

—  2.  middle,  have  as  one's  part,  receive ; 
have  or  take  part  in ;  —  3.  give  one's  self 
up  to;  —4.  (choose  as  one's  part,  i.e.)  de- 
clare one's  self  for,  prefer,  15 3 ;  —  5.  be- 
take one's  self  to ;  turn  to  ;  go  to,  20 10  ; 

—  6.  belong  to,  be  attached  to ;    revere ; 


V  bhanj] 


[204] 


love,  9  2°;  —  caus.  cause  to  have  a  share, 
w  ace.  of  person  and  yen.  of  tiling,  83  8. 

[cf .  (pay-flv,  '  get  one's  portion,  eat/ 
w.  a  specialization  of  mg  like  those  seen 
in  Eng.  partake  and  take  as  used  with  the 
implied  object  food  or  drink,  in  bhakta, 
'  thing  divided,  portion,  food,'  and  in 
bhaks :  akin  are  the  names  of  the  two 
food-trees  yielding  eatable  nuts  (acorns, 
buck-mast),  Qdyds,  (p-ny6s,  'oak,'  ~La,t.fagus, 
'beech,'  AS  boc,  Eng.  buck-,  'beech-,'  in 
buck-mast,  •  beech-nuts,'  and  buck-wheat  (so 
called  from  the  likeness  of  the  kernels  to 
beech-nuts),  AS.  bece,  Eng.  beech:  with  hoc, 
'  beech,'  is  ident.  hoc,  '  book,'  orig.  '  runes 
scratched  on  branches  of  a  fruit-bearing 
tree,'  see  Tacitus,  Germania,  x. ;  such  a 
branch  was  called  by  a  name  which  became 
in  Old  High  Ger.  puah-stap  or  buoh-stab, 
and  meant  orig.  '  beech-staff ' ,  but  the 
word  came  to  be  used  for  the  significant 
thing  on  the  branch,  '  the  rune  or  letter,' 
AS  boc-stsef,  Ger.  Buch-stabe.~\ 
+  a,  act.,  sometimes  mid.,  deal  out  to,  give 
a  person  (ace.)  a  share  in  a  thing  (loc.). 
+  v  i ,  part  asunder ;  divide. 
+  pra-vi,  divide. 

+  8am-vi,  —1.  divide  a  thing  (ace.) 
with  a  person  (instr.) ;  give  a  share; 
—  2.  present  a  person  (ace.)  with  a  thing 
(instr.). 

V  bhanj  (bhanakti;  babhanja;  abhank- 
sit ;  bhanksyati ;  bhagna  [957c] ;  bhank- 
tva ;  -bhajya).  break.  [opinions  are 
divided  as  to  whether  Mbhanj,  2bhuj, 
and  bham  (see  these)  orig.  began  w.  bhr- ; 
cf  giri-bhraj,  'breaking  forth  from  the 
mountains ' :  if  bhanj  does  stand  for 
*bhranj,  then  Lat.  frangere,  'break,' 
nau-frag-a,  '  ship-breaking '  (tempestas), 
and  Ger  brechen,  Eng.  break  are  akin.] 

bhattara,  m.  lord.  [a  transition-stem 
(399)  fr  bhartr :  corresponding  to  the 
strong  ace.  s.  form  bhartar-am,  taken  as 
if  it  were  bhartara-m,  is  made  the  nom. 
s  bhartara-s,  etc. ;  both  transition  to 
the  a-declension,  and  assimilation  of  rt 
to  tt  are  regular  in  Prakrit.] 

bhattaraka,  m.  lord,  fi-'.plied  to  gods 
and  learned  men.  [bhattara,  1222c  1.] 


bhattaraka- vara,  m.  lord's  day,  Sun- 
day. 

bhadra,  a.  —1.  praiseworthy,  pleasing; 
gladsome,  76*,  90  n;  —  2.  good,  happy, 
84  3;  voc.  f.,  good  lady,  9r);  bhadram, 
adv.,  w.  kr  or  a-car,  do  well,  22 n,  23 19; 
—  3.  favorable,  auspicious,  86  8;  —as  n., 
sing,  and  pi.,  welfare,  prosperity,  20 16 ; 
w.  kr,  grant  welfare  to  a  person  (dat.), 
bless,  69".  [Vbhand,  1188a.] 

bhadra-kft,  a.  granting  welfare;  bless- 
ing. [1269.] 

V  bhancl  (bhandate).  receive  jubilant 
praise. 

bhandistha,  a.  most  loudly  or  best 
praising. 

bhaya,  n.  —  1.  fear,  anxiety;  in  composi- 
tion w.  the  thing  feared,  10 12,  31 9,  46 5; 
fear  of  a  thing  (abl.),  40  w;  bhayat,  from 
fear,  20",  36*,  41 17;  then,  as  conversely 
in  Eng.,  fear  (orig.  '  danger,'  so  Job  39. 22) 
has  come  to  mean  'anxiety,'  —2.  danger, 
peril,  25 19,  42*4.  [Vbhl,  1148.  la:  for 
mg  2,  cf.  samdeha.] 

bhayarta,  a.  stricken  with  fear,    [arta.] 

bhara,  m.  —  1.  a  bearing,  carrying;  —2. 
burden ;  weight,  50 J ;  —  3.  mass,  quan- 
tity; —  4.  (w.  specialization  as  in  Lat. 
pondus,  '  weight,'  then  also  '  pound ')  a 
particular  quantity  or  measure,  in  nir-. 
[Vbhr:  cf.  <f>toff-<t>6po-s,  Lat.  luci-fer(u-s), 
'  light-bringing '  ;  AS.  horn-bora,  '  horn- 
bearing,  trumpeter ' :  for  mgs  2-4,  cf . 
Eng.  weigh,  orig.  'bear  up,  lift,'  as  in 
weigh  anchor,  AS.  wegan,  '  carry,  bear,' 
and  weight,  '  burden,'  then  '  mass,'  then 
'definite  mass.'] 

bharata,  a.  to  be  supported  or  main- 
tained ;  esp.  to  be  kept  alive  by  the  care 
of  men,  as  epithet  of  the  god  Agni ;  as  m. 
Bharata,  name  of  a  patriarchal  hero. 
[Vbhr,  1176e.] 

bhargas,  n.  radiant  light ;  glory.  [Vbhrj 
or  bhraj ,  q.v.,  216. 1 8  :  cf .  QXtyos,  n., 
'  flame ' ;  Lat.  fulgur,  '  lightning.'] 

bhartr,  m.  —1.  bearer;  —2.  supporter, 
maintainer;  lord;  husband,  10 21.  [Vbhr, 
1182b:  cf.  Lat./ertor,  'bearer.'] 

bhavd,  m.  the  coming  into  existence. 
[VbhiL] 


[205] 


[bhava 


bhavat-purva,  a.  having  bhavant  as 
first  or  preceding;  -am,  adv.  [1311],  in  a 
way  having  bhavant  first,  i.e.  with  the 
voc.  s.  f.  of  bhavant  at  the  beginning  of 
one's  begging  formula. 

bhavadaharartham,  adv.  for  your 
food,  ['in  a  way  having  your  food  as 
object,'  1311,  1302c  4  :  bhavant  +  ahara 
and  artha.] 

bhavaduttaram,  adv.  with  bhavant 
as  last  (word  of  one's  begging  formula), 
[ace.  s.  n.  of  adj.  *bhavad-uttara,  1311.] 

bhavana,  n.  dwelling,  abode,  house, 
[prop.  '  an  existing,'  then  '  place  of  exist- 
ing,' v'bhii,  1150.  la.  so  Eng.  dwelling  and 
abode  and  Lat.  man-sio  meant  '  a  waiting, 
an  abiding,'  and  then  '  abiding-place, 
maison  ' :  cf .  also  mandira  and  asta.] 

bhavant  [456],  a.  lordly;  —used  in  re- 
spectful address  as  substitute  [514]  for 
pronoun  of  the  second  person,  and  trans- 
latable by  your  honor,  thou  (e.g.  623),  ye 
(e.g.  76,  12  10)  ;  used  in  the  pi.  of  a  single 
person  to  express  greater  courtesy,  19  *2, 
28 4-5;  used  in  the  voc.  s.  m.  (bhavas,  con- 
tracted) bhos,  f.  bhavati,  as  word  of 
address,  (lord,  master,  mister,)  sir,  lady, 
[prob.  a  contraction  of  bhagavant :  cf . 

61  M  N.] 

bhavan-madhy  a,  a.  having  bhavant  as 
middle  (word) ;  -am,  adv.  [1311],  with  the 
voc.  s.  f.  of  bhavant  as  the  middle  (word 
of  one's  begging  formula). 

bhavitavya,  grdv.  deserving  to  become, 
destined  to  be,  about  to  be ;  impers.  [999], 
maya  bhavitavyam,  sc.  asti,  I  must  be, 
23 13;  bhavitavyam,  it  must  be,  27 14. 
[Vbhu,  964.] 

V  bhas  (babhasti  [678];  bhasita).  chew, 
bite  ;  crush  ;  devour,  consume ;  bhasita, 
consumed  to  ashes,  [cf.  <pa.n-fj.ri,  *<f>acr-fj.ii, 
'  barley-groats ' :  w.  the  3d  pi.  ba-ps-ati 
cf .  the  collateral  form  psa  and  tyd-/j.a-0os, 
'  sand.'] 

bhasman,  n.  ashes,  ['consumed':  see 
V  bhas.] 

V  bha  (bhati;  babhau;  bhasyati;  bhata). 
be  bright,  shine  ;  appear.  [cf.  <^TJ-^», 
Lat.  fa-ri,  '  make  appear,  reveal,  say ' ; 
Eng.  ban,  'public  proclamation,  manda- 


tory   or    prohibitory,'    '  notice    (of    mar- 
riage),' etc.:  cf.  v'vbhas,  bhas.] 
+  a,  shine  upon  ;  illumine. 
+  u  d ,  shine  out,  become  manifest,  56  20. 
+  nis,  shine  forth  from  (a&/.),  Jig. 
-l-pra,    shine   forth;    begin  to  be   light 
(of  the  night). 
+  v  i ,  shine  far  and  wide. 

bhaga,  m.  part:  —1.  allotted  part,  9620; 
share,  84 10  ;  lot ;  esp.  happy  lot ;  —  2.  in 
post-Vedic,  portion  (not  lot),  64 22;  —3. 
place,  spot  (cf.  Eng.  parts,  'regions'), 
[v'bhaj.] 

bhaga-dheya,  n.  (bestowal  or  allotment 
of  a  part,  i.e. )  portion,  88 7 ;  esp.  bestowal 
of  a  goodly  lot,  blessing,  82  4.  [1213c.] 

bhagagas,  adv.  part  by  part;  gradually, 
[bhaga,  1106.] 

bhagiratha,  a.  of  Bhagiratha;  -i,  /. 
the  stream  (nadi)  of  Bh.,  the  Ganges, 
[bhagiratha,  1208f.] 

bhagya,  n.  lot;  fate;  esp.  happy  lot; 
luck;  bhagyena,  luckily,  [bhaga,  1211.] 

bhajana,  n.  vessel,  dish.  [lit.  'receiver,' 
Vbhaj,  mg2:  1150.  lb.] 

b  hand  a,  n.  —  1.  vessel,  pot;  vat;  dish; 
—  2.  generalized  (like  patra),  Utensil  ; 
wares  or  ware. 

bhanda-miilya,  n.  capital  consisting  of 
wares ;  stock  in  trade. 

bhanu,  m.  light;  beam.     [Vbha,  1162.] 

v'  bham  (bhamita).  rage,  be  angry, 
[orig.,  perhaps,  'be  agitated,'  and  so,  a 
Prakritic  form  of  bhram,  q.v. :  for  loss 
of  r,  see  under  Vbhanj.] 

bham  a,  m.  rage,  fury.     [Vbham.] 

bhara,  m.  burden.     [Vbhr.] 

bharata,  a.  descended  from  Bharata ; 
as  m.  descendant  from  Bharata,  epithet 
of  Yudhishthira,  to  whom  Brihadacva 
tells  the  story  of  Nala.  [bharata,  1208f.] 

bharika,  m.  carrier,     [bhara.] 

bharya,  grdv.  to  be  supported  or  main- 
tained ;  -a,  /  wife.  [Vbhr,  963b.] 

bharyatva,  n.  condition  of  being  wife 
or  (among  animals)  mate,  [bharya.] 

bhava,  TO.  —1.  the  becoming,  61 2 ;  exist- 
ence, 15 18;  being;  in  cpds,  used  as  equiv. 
to  the  suffix  tva  or  ta,  condition  of  being  •  •, 
35 21,  49 12;  -2.  (way  of  being,  i.e.)  con- 


bhavin] 


[206] 


dition;  —3.  (way  of  being,  i.e.)  nature; 
—  4.  natural  disposition  ;  feeling ;  —  5. 
feelings ;  heart,  30 18 ;  —  6.  the  existent  ; 
existent  thing,  66  9.  [V  bhu,  1148. 2.] 

bhavin,  a.  becoming,  coming  into  exist- 
ence; about  to  be,  destined  to  be,  18 9; 
future,  38 13 ;  -ini,  f.  a  beautiful  woman. 
[Vbhu,  1183s  end.] 

\f  bhas   (bhasate  ;   babhase  ;    abhasista  ; 
bhasita;  bhasitum;  bhasitva;  -bhasya). 
speak;  talk;  say.      [perhaps  for  *bhask, 
a  sk-formation  fr.  Vbha:  182a.] 
+  abhi,   speak  unto,   address,   w.    ace.; 
speak,  without  object. 
+  prati,  speak  back,  answer. 

bh  as  a, /.  speech,  language,     [vfbhas.] 

bhasita,  ppl.  spoken;  as  n.  [1176a],  what 
is  spoken,  the  words.  [Vbhas.] 

V  bhas  (bhasati,  -te ;  babhas6 ;  bhasita). 
shine,  [cf.  Vbha.] 

+  prati,  shine  over  against,  make  a 
show,  appear  well. 

bhas,  n.  light.     [Vbhas:  but  cf.  1151. lc2.] 

bhas-kara,  m.  the  sun.  [' light-making ' : 
171 3.] 

V  bhiks  (bhiksate;  bibhikse;  bhiksisye; 
bhf  ksitum ;  bhiksitva).  desire  to  have 
a  share  for  one's  self,  wish  for ;  then  (like 
the  Eng.  desire,  'express  a  wish  for'),  re- 
quest; beg;  esp.  go  begging  for  food, 
[old  desid.  of  Vbhaj,  lOSg1  end:  cf. 
bhaks.] 

bhiksa,/.  —1.  the  act  of  begging,  beg- 
ging ;  —  2.  that  which  is  got  by  begging, 
alms.  [Vbhiks,  11494:  w.  the  relation  of 
1  to  2,  cf.  that  of  Eng.  getting,  'act  of 
getting,'  to  getting,  '  that  which  is  got.'] 

V  bhid  (bhinatti,  bhintte;  bibheda,  bi- 
bhid6  ;  abhet  [832] ;  bhetsyati,  -te  ; 
bhinnA  [957d] ;  bhettum  ;  bhittva  ; 
-bhidya).  cleave,  cut  asunder;  break  in 
twain,  102 14;  smite  sore  (in  battle),  81 5; 
pound,  bruise,  crush  (as  a  reed),  70 15; 
pierce.  [orig.  'split,  crush':  cf.  Lat. 
ftndo,  'cleave,'  perfect  fidi;  Ger.  beissen, 
Eng.  bite;  also  bit,  'morsel,'  and  bit,  'part 
of  a  bridle ' ;  bitter,  used  of  a  sword,  w.  a 
trace  of  the  orig.  mg,  Beowulf,  2705 ; 
caus.  bait,  in  bait  a  bear,  '  make  dogs  bite 
him,'  and  bait  a  horse,  'let  him  eat.'] 


-t-  pra,  split  forth  or  open. 

+  vi,    split   asunder;    break    to    pieces, 

destroy. 

bhiyds,  m.  fear,     [v'bhi,  1151.  2c.] 

V  bhisaj   (bhisakti).     heal. 

bhisaj,  a.  healing;  as  TO.  healer.  [V bhisaj, 
1147.] 

V  bhi  (V.  bhayate;  V.  and  later,  bibheti ; 
bibhaya  ;  abhaisit ;  bhesyati ;  bhitA  ; 
bhetum ;  ca«s.  bhisayate  [1042f]).  fear; 
be  afraid  of  (abl.) ;  bhita,  having  feared, 
frightened ;  caws,  affright,  [w.  bi-bhe-ti, 
cf .  Old  High  Ger.  bi-be-t,  '  trembles,'  whose 
bi-  is  syllable  of  reduplication,  Ger.  bebt, 
AS.  beofa^S,  '  trembles ' :  the  connection  of 
these  words  with  <t>f-ft-o/j.cu,  'am  afeard, 
flee  in  fright,'  and  tp6&os,  '  fear,'  is  still  a 
moot-point.] 

bhi  [351], /.  fear.     [V bhi,  348.1.] 

bhita,  ppl.  feared;  as  n.  [1176a],  fear. 

bhima,  a.  fearful,  terrible;  as  m.  Bhima, 
name  of  a  Vidarbhan  king.  [Vbhi, 
1166b.] 

bhima-par  akr  ama,  m.  terrible 
strength  or  courage.  [1264,  1267.] 

bhlma-parakrama,  a.  possessing 
bbima-parakrama,  1",  23.  [1293.] 

bhima-gasana,  n.  command  or  sum- 
mons of  Bhima.  [1264,  1267.] 

bhirii,  a.  timid.     [Vbhi,  1192.] 

vf  Ibhuj  (bhujati  ;  bhugna  ;  -bhujya). 
bend;  turn;  make  crooked,  [so  far  as 
the  meaning  goes,  the  following  words 
may  well  be  taken  as  cognate:  ipvy-e'iv, 
Lat.  fug-ere,  '  turn  about,  flee ' ;  AS.  bug-an, 
'bend,  turn  about'  (intrans.),  sometimes 
also  'flee,'  Eng.  verb  bow  (as  in  bow  down), 
'  bend ' ;  AS.  boga,  Eng.  bow,  '  arcus,'  el-bow, 
rain-bow ;  Ger.  bieg-sam,  '  pliable,'  Old  Eng. 
buh-sum,  'pliable,  yielding,'  Eng.  buxom, 
'  lithe,  lively,  vigorous ' :  but  the  Ger- 
manic g  raises  phonetic  difficulties  which 
are  not  yet  satisfactorily  cleared  up.] 

V  2bhuj  (bhunakti,  bhunkte  ;  bubhoja, 
bubhuj6  ;  abhujat ;  bhoksyati,  -te  ; 
bhukta  ;  bh6ktum ;  bhuktva).  —  1.  en- 
joy; in  Veda,  (have  use  with,  i.e.)  have 
the  use  of  a  thing  (and  so  w.  instr.) ; 
—  2.  in  later  Skt.  (like  Ger.  geniessen,  cf. 
also  bhoga  and  bhojana),  enjoy  esp.  food, 


[207] 


[v  bhu 


K;.  ace. ;  —  3.  without  object,  take  one's 
meal;  then  —4.  enjoy  (things  that  are 
not  food),  w.  ace.,  10 9 ;  —5.  reap  the  fruit 
(of  sin)  at  the  hands  of  a  person  (gen.), 
791";  _6.  cans,  cause  to  take  food,  feed, 
[if  f or  *bhruj  (but  this  is  doubtful  —  see 
V/bhanj),  then  cf.  Lat.  frui,  *frugvi,  'have 
use  with'  (a  thing,  hence  instr.-abl.), 
'enjoy';  frug-es,  'fruit';  AS.  brucan, 
'  enjoy'  (food  or  drink),  'use,'  Eng.  brook, 
orig.  '  use,'  now  '  put  up  with.'] 
+  anu,  reap  the  fruit  (of  good  or  evil 
deeds). 

+  upa,  —1.  enjoy,  esp.  (enjoy  food,  i.e.) 
eat;  —  2.  reap  the  fruit  (of  good  or  evil 
deeds). 

bhuj  am-gama,  m.  serpent.  ['going 
with  bending  or  with  crooking':  bhujam, 
grd  of  V  Ibhuj,  995  :  for  mg,  cf.  khaga.] 

V  bhur  (bhurati).  make  short  and  quick 
motions,  twitch,  jerk,  kick,  struggle,  stir, 
[cf .  <t>vpu,  '  stir  around,  mingle ' ;  (p\vw, 
'  bubble ' ;  Lat.  fur-ere,  '  be  agitated,  rage ' ; 
de-frustum,  'boiled  off';  Eng.  brew,  'boil'; 
bro-th,  'bouillon.'] 

bhurana,  a.  (like  the  Encj.  stirring,  i.e.) 
both  —  1.  moving  quickly  and  —  2.  active, 
busy.  [Vbhur,  1150. 2c.] 

V  bhuranya  (bhuranyati).  be  stirring, 
busy,  [bhurana,  1059d.] 

bhu  van  a,  n.  —  1.  being,  existence;  —2. 
world  ;  —  3.  with  vigva  :  sing.,  tout  le 
monde  ;  pi.,  all  beings.  [v'bhu,  1150. 
2c.] 

bhuvana-traya,  n.  world-triad,  i.e. 
heaven  and  atmosphere  and  earth. 

b  h  u  v  a  s ,  the  second  of  the  so-called  "  utter- 
ances" (see  vyahrti),  bhuvas!,  interpreted 
as  air  or  atmosphere,  on  account  of  its 
position  between  bhur  and  svar.  [prob. 
nothing  more  than  the  voc.  pi.  of  bhu, 
'  0  ye  spaces.'] 

v'  bhu  (bhavati,  -te  ;  babhuva  [789a] ; 
abhiit  ;  bhavisyati,  -te  ;  bhuta  ;  bha- 
vitum  ;  bhutva ;  -bhuya  ;  caus.  bhava- 
yati, -te).  become,  933,  4021,  573,  6721, 
3 n ;  come  into  being,  92 17 ;  arise,  happen, 
take  place ;  exist ;  very  often  to  be  ren- 
dered simply  by  be,  215,  318-22,  71  ; 
—  purvam  abhud  raja,  once  there  was  a 


king,  48  * ;  tatha  bhavatu,  so  be  it,  27 14,- 
so  32 1T;  pranjalir  bhutva,  (having  be- 
come pranjali,  i.e.)  assuming  suppliant 
posture,  13  22;  —  w.  possessive  yen.,  become 
(the  property)  of  a  person;  adhipatyam 
tasya  babhuva,  lordship  became  his,  he 
attained  lordship,  37 : ;  seldom  w.  dat., 
962l);  —imperative,  bhavatu:  (be  it,  i.e.) 
good ;  enough ;  what's  the  use  of  talking, 
30 16,  42  2;  the  thing  is  clear,  23 7,  31 6; 
tad  bhavatu,  never  mind  that,  34 6; 

—  bhuta,     see    s.v. ;     —in    self-explaining 
periphrases      iv.    ppls,     49 19,    52  n,    99 21 ; 

—  desid.   bubhusati   [1027],  desire  to  be, 
70 14.     [w.  abhut  cf.  e<t>v,  'became,  grew' ; 
cf.  Lat.  fu-it,  'was' ;  Old  Lat.  fa-at,  'may 
be ' ;  AS.  beam,  '  am ' ;  Eng.  be.~] 

+  anu,  —1.  (perhaps  be  along  after, 
and  so)  come  up  with,  attain;  —2.  ex- 
perience; enjoy,  249;  —3.  (experience, 
i.e.)  make  practical  acquaintance  with, 
come  to  understand;  perceive;  hear,  421. 
+  abhi,  be  against  [10778],  oppress, 
and  so  overpower. 

+  ud,  arise  up,  make  itself  perceptible. 
+  pari,   —1.   be  around,   surround,   en- 
compass ;    —  2.  (like   the  Eng.   colloq.    get 
around,   i.e.)    get    the    better    of,   prove 
superior  to ;   be  superior  to,  and  so  —  3. 
treat  with  contempt,  37s. 
+  pra,     —  1.    come    forth    into    being; 
arise;   —2.  be  before  (others),  have  the 
power ;  have  power,  be  strong. 
+  vi,  (become  asunder,  i.e.)  expand,  de- 
velop ;  pervade ;  —  caus.  cause  to  expand 
or  open ;  discover ;  vibhavita,  discovered, 
found  out. 

+  sam,  —1.  (unite  [intrans.]  together, 
and  so  take  form,  i.e.)  be  shapen  in  its 
old  sense,  be  created  ;  be  born,  97 2 ;  come 
into  being  ;  become  ;  originate  ;  sam- 
bhuta,  sprung  from,  19 12;  —2.  exist, 
39 2;  be,  39 5  ;  sambabhuva,  am,  II V. 
x.  125. 8;  —3.  happen,  20 12;  occur;  pass 
current,  52";  —caus.  —1.  (cause  to  be 
together,  bring  into  form,  i.e.)  make, 
accomplish;  —2.  honor,  30 12;  —3.  (bring 
together,  and  so,  like  Eng.  con-jecture) 
suppose,  [development  of  caus.  mg  2 
unclear.] 


bhu] 


[208] 


+  abhi-aam,  (lit.  become  unto,  i.e.) 
attain  (e.g.  a  condition)  by  a  process  of 
change,  enter  into  (e.g.  wifehood),  86 19; 
be  born  unto  (immortality),  97  8. 

bhu  [351-2],  a.  at  end  of  cpds,  becoming, 
being,  existent;  as  f.  —  1.  a  becoming, 
being;  —  2.  the  place  (for  mg,  cf.  bha- 
vana)  of  being,  the  world,  space ;  pi. 
worlds,  spaces  (cf.  bhuvas)  ;  —  3.  the 
earth,  as  distinguished  from  heaven  and 
atmosphere;  bhuvi,  on  earth;  —  4.  the 
land,  lands.  [Vbhu,  347.] 

bhuta,  ppl.  —  1.  become,  been,  i.e.  past; 
real;  —2.  having  become,  being,  used  in 
composition  w.  its  predicate  as  a  grammati- 
cal device  to  give  the  predicate  an  adj.  form 
w.  number  and  gender  [1273c],  67,  19*,  29*, 
56 15;  _3.  os  n.  (that  which  has  become, 
i.e.)  a  being,  divine  (90 19)  or  human  or 
other ;  creature  in  general,  21 18>  **,  57 18, 
63 12;  created  thing,  58 10;  world,  91 10; 

—  4.  as  m.  n.  uncanny  being,  ghost,  gob- 
lin,  5519  ;     —5.  as   n.   element;     panca 
bhutani,  five  elements  (earth,  water,  fire, 
air,  ether,  of  which  the  body  is  composed 
and  into  which  it  is  dissolved),  66 5,  68 9; 
so   66  !• 8.       [V  bhu  :    cf .   $6-r6-v,    '  plant, 
creature.'] 

bhuta-grama,  m.  sing,  and  pi.  commu- 
nity of  creatures. 

bhuta-bhasa,  f.  language  of  the  gob- 
lins or  Picachas. 

bhu-tala,  n.  earth-surface,  ground,  earth, 
[cf.  tala.] 

bhuti,  f.  being,  esp.  well-being.  [Vbhu: 
cf .  (pva-ts,  '  a  being,  nature.'] 

bhu-pa,  m.  protector  of  the  earth  or  land, 
king,  prince. 

bhu-pati,  m.  lord  of  the  land,  king, 
prince. 

bhu-bhaga,  m.  spot  of  the  earth,  place. 

bhu  man,  n.  earth;  world.  [Vbhu,  1168. 
Id :  for  mg,  cf.  bhu.] 

bhumi,/.  -1.  earth,  57";  ground,  43 18; 

—  2.  land;  —3.  place,  23 14;  esp.  fit  place, 
proper  vessel    (cf.    sthana,    patra),   21 6, 
28  3.     [Vbhu,  1167  :  for  mg,  cf.  bhu.] 

bhumi-pati,  m.   lord  of  the  land,  king, 

prince, 
bhumi-bhaga,  m.  spot  of  ground. 


bhumi-stha,  a.  standing  on  the  ground, 
[stha.] 

bhuyans,a.  more;  greater,  ['becoming in 
a  higher  degree,  increasing/  Vbhu,  470 2.] 

bhur,  the  first  of  the  three  "utterances"  (see 
vyahrti),  bhur!,  O  earth.  [crystallized 
voc.  sing,  of  bhu.] 

bhuri,  a.  abundant;  much.  [Vbhu,  1191: 
cf.  bhuyans.] 

bhuri-kala,  m.  longtime. 

bhuri-sthatra,  a.  having  many  sta- 
tions, being  in  many  places. 

bhurni,  a.  stirring,  and  so  vigilant,  jealous 
(of  a  god).  [Vbhur,  1158.2,  245b.] 

V  bhu s  (bhusati;  bhusayati  [1041 2]). 
—  1.  bhusati,  be  busy  for ;  —  2.  bhusayati, 
(make  ready  for,  i.e.)  adorn. 

bhusana,  n.  ornament.  [v'bhus,  mg  2: 
1150.]' 

V  bhr  (bibharti  [645] ;  bharati,  -te  ;  T*. 
jabhara,  jabhr6  [789b] ;  later,  babhara  ; 
abharsit ;  bharisyati ;  bhrta ;  bhartum ; 
-bhftya).  bear  (cf.  the  various  senses  of 
bear  in  Eng.):  thus,  —1.  hold,  and  so  pos- 
sess; —  2.  bear  (in  the  womb);  abharat, 
she  bare,  85 15 ;  —  3.  endure  ;  —  4.  carry, 
convey;  —5.  (bear,  i.e.,  as  in  Latimer) 
win;  —6.  bring  (as  an  offering,  cf.  of-fer), 
69",  82 14  ;  w.  udhar,  offer  the  breast, 
suckle,  788;  —7.  (bear,  i.e.)  support; 
and  so  (like  Eng.  support),  furnish  sus- 
tenance to,  22  2 ;  maintain,  RV.  x.  125. 1 ; 
so  also,  keep  (on  hire) ;  —8.  wear  (as  Ger. 
tragen  means  'bear'  and  'wear');  w. 
nakhani.  wear  the  nails,  keep  them  un- 
trimmed,  64 19.  [cf.  <>>cp<a,  Lat.  fero,  Eng. 
bear,  'bear'  in  its  various  mgs,  Ger.  ge- 
bdren,  '  bring  forth ' :  AS.  bear-n,  Eng. 
bairn,  'child,'  is  an  old  ppl.,  lit.  'that 
which  is  borne  or  born ' ;  cf .  also  $<&p,  Lat. 
fur,  '  carrier  off,  thief ' :  see  also  under 
the  derivs,  bhara,  bhartr,  and  bhrti ;  cf . 
bhara  and  the  following.] 
+  a  p  a ,  carry  off,  take  away,  airo^e'po). 
+  ava,  bear  down  (an  assailing  weapon), 
ward  off. 

+  a,  bear  unto,  bring  to. 
+  upa,  bring  unto. 

+  ni,  only  in  ppl.,  nibhrta,  (borne  down, 
lowered,  i.e.)  hidden. 


[209] 


[bhratr 


+  pra,  act.  mid.  bring  forward;    offer; 

prabhrta,  brought  forward,  made  ready. 

[cf.    irpocpepw,    Lat.    profero,    '  bring    for- 
ward.'] 
vl  bhrjj     ( bhrjj  ati  ;     bhrsta ;     bhrstva). 

rpast ;  parch,  esp.  grain,     [cf .  <ppvyw,  Lat. 

frigere,  'roast ':  akin  w.  v'bhraj.] 
bhrti,    /.    the    supporting,    maintenance. 

[Vbhr,  1157. la:    cf.  Ger.   Ge-bur-t,   Eng. 

bir-th'.] 
bhrtya,  m.  (one  who  is  to  be  maintained, 

i.e.)  servant,     [grdv.  of  Vbhr,  963b.] 
bhrga,  a.  powerful, 
bhrga-duhkhita,    a.    (powerfully,   i.e.) 

exceedingly  pained, 
bhetavya,  grdv.  to  be  feared ;  bhetavyam, 

impers.  [999],  timendum  est,  one   should 

fear,  42  3 ;    na   bhetavyam,   never   fear. 

[Vbhi,  964.] 
bheda,  m.  fissure,  split,  breach;  a  creating 

of  divisions,     [v'bhid.] 
bhesaja,  f.  -i,  a.  healing;   as  n.  healing 

(subst.).     [bhisaj,  1209i.] 
bhaiksa,  n.  begging;   bhaiksam  car,  go 

a-begging,     [bhiksa,  1208e.] 
bhaima,  a.  descended  from  Bhima;  /.  -i, 

Bhima's  daughter,  Damayanti.     [bhlma, 

1208f.] 
bhairava,   a.    fearful,   i.e.  awful;   as  m. 

Terrible,    name    of    a   hunter.       [bhirii, 

1208c.] 

bho,  see  176a  (in  2d  ed.,  see  174b). 
bh6ga,    m.   enjoyment;    use;    esp.  use  of 

food,  i.e.  eating.      [V2bhuj,  'enjoy,'  216. 

1-] 
bho  gin,  a.  enjoying  or  having  enjoyment; 

esp.   enjoying    food,    well-fed.      [not   di- 
rectly   fr.    vf2bhuj,   but    fr.    bhoga,    on 

account  of  the  g,  1230c  end.] 
bh6jana,  n.  the  enjoying,  esp.   of  food; 

the  eating;  then  (like  Eng.  eating),  food. 

[V2bhuj,  'enjoy,'  1150.  la.] 
bhojya,   grdv.    to  be  eaten;   as  n.  food, 

supply  of  food.      [V2bhuj,  'enjoy,   eat,' 

963d.] 
bhobhavat-purvaka,  a.  accompanied 

[1302c2]  by  bhos  orbhavant;  -am,  adv. 

[1311],  with  bhos  or  bhavant. 
bho-bhava,    m.  the  becoming  bhos;  w. 

namnam,  the  becoming  bhos  of  names, 


i.e.  the  use  of  bhos  instead  of  a  person's 
real  name. 

bhos,  excl.  of  address,  thou,  sir !,  0  !,  ho  !, 
halloo  ! ;  often  repeated,  e.g.  6  2;?.  [for  ori- 
gin, see  bhavant :  for  euphonic  combina- 
tion, see  176a  (in  2d  ed.,  see  174b).] 

bhoh-gabda,  m.  the  word  bhos. 

V  bhrang  or  bhrag  (bhrangate;  bhragyati 
[767];  abhragat;  bhrasta).    fall. 
+  apa,  fall  off;  see  apabhrasta. 

bhranga,  m.  fall;  ruin;  loss,    [\fbhranc_.] 

V  bhram  (bhramati,  -te;  bhramyati,  -te 
[763];  babhrama ;  bhramisyati ;  bhranta 
[955a] ;  bhramitum,  bhrantum ;  bhran- 
tva;  -bhramya,  -bhramya).  —1.  move 
unsteadily  or  without  aim;  wander;  roam, 
36 12,  23 5;  flutter,  of  insects,  etc.;  —2. 
move  in  a  circle,  rotate  ;  —  3.  Jig.  be  wan- 
dering (of  the  mind)  ;  be  agitated  or  con- 
fused. 

[the  orig.  meanings  seem  to  have  in- 
cluded irregular  and  aimless  and  rotary 
motion  as  applied  to  water,  wind,  and 
fire,  and  also  to  have  been  transferred  to 
the  sound  thereof :  cf .  the  derivs  bhfmi, 
'  whirlwind,'  bhrama, '  whirling  flame '  and 
'  whirlpool,'  and  bhramara,  '  bee ' :  cf . 
ftpfH-fiv,  'rage,'  'roar'  (of  storm  and 
wave),  Ppopos,  'rage,  roar';  Lat.  frem-erc , 
'  rage,  roar ' ;  Ger.  brummen,  '  hum,  rum- 
ble'; AS.  brim,  'surf,  surge,'  Eng.  brim, 
'  place  of  surf,  edge,  margin ' ;  Old  Eng. 
brim,  '  flame,  fire,'  preserved  in  Eng. 
brimstone,  'fire-stone':  see  also  Vbham.] 
+  pari,  wander  around. 
+  sam,  be  much  confused  ;  sambhranta, 
agitated,  perplexed,  in  a  flutter. 

V  bhraj  (bhrajate,  -ti;  babhraja ;  abhrat 
[890  or  833?];  bhrajisyate).  shine;  be 
radiant  ;  flame  ;  Jig.  be  radiant  (with 
beauty  or  glory).  [cf.  (p\fy-ia,  'flame, 
burn';  tf>\(y-^a,  'flame';  Lat.  flam-ma, 
*flag-ma, ' flame ';  fulg-ere,  'shine,  lighten'; 
AS.  bide,  'shining,  splendid'  (of  fires  and 
flames),  then  'white'  (of  the  dead),  Eng. 
bleak,  '  pale ' ;  bleach,  '  whiten.'] 
+  vi,  shine. 

bhratr    [373],    m.    brother.      [origin   un- 
known, cf.   1182d:    cf.  <f>pa-Ti)p,   'brother, 
esp.  one  of  a  brotherhood   or   clan,'  and 
14 


bhratrsthana] 


[210] 


so,  '  clansman ' ;  Lat.  frailer,  '  brother ' ; 
Eng.  brother.'} 

bhratr-sthana,  a.  (having,  i.e.)  taking 
the  brother's  place ;  as  »i.  representative 
of  a  brother. 

bhruva,  for  bhru  at  end  ofcpds,  1315c. 

bhru  [351],  f.  brow.  [cf.  b-<ppv-s,  'eye- 
brow ' ;  AS.  bru,  '  eye-lid ' ;  Eng.  brow.~\ 


ma  [491],  pron.  root,  see  aham.  [cf.  /te, 
Lat.  me,  AS.  me,  Eng.  me.~\ 

V  manh  (manhate).  make  great  or  abund- 
ant a  thing  (ace.)  for  a  person  (dot.), 
grant  abundantly  to.  [for  *magh,  cf. 
magha  :  orig.  '  be  great,'  and  trans, 
'make  great  or  high/  and  essentially 
ident.  w.  Vmah:  see  under  \ruah:  for 
mg,  cf.  Lat.  largus,  'large,  liberal/  w. 
larglri,  'give  liberally/  and  Eng.  large 
with  largess."] 

manhistha,  a.  granting  most  abundantly, 
most  generous.  [Vmanh,  467.] 

ma-kara,  m.  the  letter  m.    [Whitney  18.] 

makha,  a.  jocund,     [cf.  Vmah.] 

magadha,  m.  pi.  Magadhans,  name  of  a 
people ;  Magadha,  name  of  their  country, 
Southern  Behar. 

magadha-dega,  m.  the  land  of  Magadha. 

V  magh,  see  manh. 

magha,  n.  liberal  gift ;  bounty.  [V  magh, 
i.e.  manh.] 

maghavan  [428],  a.  —1.  abounding  in 
liberal  gifts,  generous;  esp.,  as  m.,  gener- 
ous (patron),  designation  of  the  rich  lord 
who  institutes  a  sacrifice  and  pays  the 
priests,  88 J  —  cf.  suri ;  applied  in  particular 
to  Indra,  as  Rewarder  (of  priests  and 
singers),  70 6,  71 5,  73 20,  75 10;  -2.  in  the 
Epos,  The  Generous  One,  standing  epithet 
of  Indra,  5".  [magha,  1234.] 

manga  la,  n.  —1.  welfare,  luck;  —  2.  any- 
thing lucky,  auspicious,  or  of  good  omen ; 
—  3.  old  or  traditional  usage,  59 18. 

mangalya,  a.  lucky,  auspicious,  of  good 
omen,  [mangala,  1212d4.] 

mac-chisya,  m.  pupil  of  me,  my  pupil, 
[mad  +  gisya,  159,  203.] 

V  majj  (majjati, -te  ;  mamajja  ;  amajjit ; 
manksyati,  -te  ;  majjisyati  ;  magna 


[957c] ;  majjitum;  -majya).  sink  under; 
dip  one's  self ;  dive ;  duck  or  sub-merge, 
intrans.  [perhaps  orig.  *mazgh,  '  get 
into':  cf.  madgu,  'duck';  Lat.  merg-ere, 
'  duck ' ;  merg-us,  '  diver '  bird :  for  the 
phonetic  relations,  cf.  majjan,  Avestan 
mazga,  Church  Slavonic  mozgu,  AS. 
mearg,  Eng.  marrow,  Ger.  Mark,  all  mean- 
ing '  marrow/  and,  as  meaning  originally 
'  the  inmost  part  or  pith/  prob.  from  this 
root :  see  rajju.] 
+  u  d ,  e-merge. 
-  n  i ,  sink  down ;  dip  one's  self,  bathe. 

majjao,  Prakrit  for  marjara-s  ('cat') 
and  for  maj-jara-s  ('my  paramour'). 

mathara,  a.  perhaps  persistent;  as  m. 
Mathara,  name  of  a  man. 

mani.  m.  —  1.  pearl;  jewel;  —2.  water- 
jar. 

manika,  m.  large  water-jar,     [mani.] 

mandapa,  m.  n.  open  hall  or  pavilion. 

mandapika,  /.  small  shed  or  shop, 
[mandapa,  1222  and  d.] 

mandala,  n.  disk,  circle,  ring. 

manduka,  m.  frog;  f.  manduki  [355b], 
female  frog. 

mat!,/  —  1.  (thinking  upon,  i.e.,  like  the 
Ger.  An-dacht,  see  dhii'j  devotion;  pious 
hymn  or  song  of  praise,  73 10,  79 6;  —2. 
thought ;  thoughts,  49 3 ;  purpose,  73 5 ; 
mind  ;  intention  ;  —  3.  opinion  ;  —  4.  un- 
derstanding, 19 9;  intelligence.  [Vman, 
q.v. :  cf .  Lat.  mehs,  stem  men-ti,  '  mind ' ; 
AS.  ge-myn-d,  '  mind/  Eng.  mind.'] 

mati-prakarsa,  m.  wit-superiority,  i.e. 
a  fine  dodge. 

mat  ay  a,  m.  fish.  ['the  lively  one/ 
v'mad.] 

V  math  or  manth.  (mathnati,  mathnite ; 
manthati;  mathati  [746];  mamatha,  ma- 
mathus.  mamanthus,  methiis  ;  amath- 
It ;  mathisyati,  -te,  manthisyati  ;  math- 
itd  ;  mathitum  ;  mathitva  ;  -mathya). 
—  1.  stir  or  whirl ;  w.  agnim,  produce  fire 
by  whirling  the  stick  of  attrition  in  a  dry 
piece  of  wood ;  —  2.  shake,  agitate,  dis- 
tress. 
+  pra,  agitate. 

v  mad  fmadati  ;  madyati  ;  mamada  ; 
amadit ;  madita,  matta ;  maditum ;  mad- 


[211] 


[manas 


ayati,  -te).  —1.  bubble,  undulate,  of 
water,  and  as  a  type  of  joyousness  ; 
apam  urmir  madann  iva  stomas,  praise 
(joyous)  as  a  bubbling  water-wave,  81 10; 
boil,  be  agitated;  —  2.  Jig.  be  (pleasantly 
excited,  i.e.)  glad;  rejoice;  w.  instr.,  83 12; 
be  exhilarated  or  intoxicated  with  joy ; 

—  3.  esp.,   as   describing   the   life  of   the 
gods  and  the  blessed,  be  in  bliss ;  w.  cog- 
nate ace.,  83 18;  —  4.  trans,  gladden,  rejoice, 
75 12 ;  intoxicate  ;   matta,  drunk ;   —  cans. 

—  1.  act.  gladden;  —  2.  mid.  take  delight, 
8419. 

[the    rather   rare   physical    mg   (1)    is 
prob.  the  orig.  one,  w.  a  transfer  to  fig. 
use,   as   in   Eng.    bubble   over   with  joy  or 
mirth:  cf. /xo8-ao>,  'be  moist';  Lat.  mad-ere, 
'be  soaked,  full,  drunk';  mat-ta-s  (mg  4) 
and  Lat.  mat-tu-s,  '  drunk ' :  see  the  colla- 
teral form  Vlmand,  and  Vmud.] 
4-ud,  be  out  (of  one's  senses)  with  ex- 
citement; be  frantic. 
+  pra,  take  pleasure. 

mad,  so-called  stem  of  1st  pers.  pron.,  494. 

mad  a,  m.  excitement,  inspiration,  intoxi- 
cation, 81 4;  pi.  intoxicating  drinks,  esp. 
Soma-draughts,  81 1J.  [Vmad.] 

madly  a,  a.  mine,     [mad,  494 3,  1215d.] 

madgii,  m.  a  water-fowl,  ['diver,'  Vmajj, 
q.v.] 

madhu,  a.  sweet;  as  n.  sweet  food  and 
drink :  esp.  Soma ;  milk  and  its  products ; 
oftenest  honey,  26 18.  [cf.  peOv,  'wine'; 
AS  medu,  Eng.  mead.'] 

madhura,  a.  sweet;  of  speeches,  honeyed, 
[madhu,  1226a.] 

madhya,  —1.  as  n.  middle;  w.  nabhasas, 
middle  of  heaven,  mid-heaven ;  madhye : 
in  the  middle,  57 12;  w.  gen.  [1130]  or  at 
end  of  cpd,  in  the  midst  of  •  •,  in  •  •,  18 7, 
29;  —2.  m.  n.  (the  middle,  i.e.)  the  waist; 

—  3.  as  adj.,  used  like  Lat.  medius  :  samu- 
dram  madhyam,  in  medium  mare.     [cf. 
fj.€<Tffos,  */j.f6-jo-s,  Lat.  medius,  Goth,  midjis, 
AS.  mid,  Eng.  mid-,  '  middle.'] 

madhya-ga,  a.  situated  in  the  middle 
of,  tarrying  among. 

madhya-carin,  a.  moving  in  the  mid- 
dle of  (w.  gen.,  1316 2),  i.e.  moving 
among. 


madhyam&,  —1.  midmost,  situated  be- 
tween; —  2.  of  middling  quality,  size,  etc.; 
.—3.  as  m.  n.  the  middle  (of  the  body), 
waist;  —4.  as  n.  the  middle  (of  anything), 
[madhya,  474:  cf.  525 3.] 

V  man  (manyate;  mene  [794e] ;  amansta; 
mansyate,  -ti ;  mata ;  mantum ;  matva  ; 
-manya,  -matya  ;  desid.  mimansate).  be 
minded :  —  1.  think,  believe,  imagine,  34 18, 
43 16 ;  conjecture  ;  yadi  nanyatha  man- 
yase,  if  thou  art  not  otherwise  minded,  if 
thou  art  agreed,  25 8 ;  manye,  inserted 
parenthetically,  methinks,  51 13  ;  expect, 
52 n;  —2.  consider  something  (ace.)  as 
something  (ace.),  1312,  377,  552/),  798; 
praptakalam  amanyata,  considered  (sc. 
it)  an  arrived  time,  thought  that  the  time 
had  come,  13 20;  bahu  man,  consider  as 
much,  esteem,  honor;  —3.  think  fit  or 
right,  10 16;  —4.  think  upon,  set  the  heart 
on,  3*;  —5.  have  in  mind  or  view,  88 6; 

—  cans.,   see   manaya ;    —  desid.    consider, 
examine,  call  in  question,     [cf.  fj.f-fj.ov-a, 
'mind,   i.e.    fix    the    thoughts    on,   wish, 
strive'  (see  man 4);  Lat.  me-min-i,  'keep 
in  mind';  AS.  prcterito-present  man,  'am 
mindful,'    and    the    indirectly   connected 
miKnan,    Eng.    mean,    'have   in   mind,   in- 
tend.'] 

+  anu,  (be  minded  after  another,  i.e.) 
follow  another  in  opinion,  assent,  ap- 
prove ;  consent ;  give  leave,  w.  ace.  of 
person,  494;  permit,  62 6. 
+  abhi,  —1.  put  one's  mind  upon,  de- 
sire ;  abhimata,  desired,  agreeable ;  —  2. 
have  intentions  against  [10778],  plot 
against. 

+  ava,  (mind,  i.e.  regard  downwards,  i.e.) 
regarder  de  haut  en  bas,  look  down  upon, 
like  the  Lat.  de-spicere,  despise,  treat  with 
contempt. 

manas,  n.  mind,  in  its  widest  sense  as 
applied  to  the  powers  of  conception,  will, 
and  emotion  :  thus,  —  1.  the  intellect ;  the 
thoughts,  816,  10 5,  66 7;  understanding, 
82 17;  mind,  10 16,  15",  65i2-i3;  -2.  re- 
flection ;  excogitation ;  perhaps  the  thing 
excogitated,  praise,  or  (like  dhi2)  devo- 
tion, 73 7;  —  3.  wish,  inclination  towards ; 

—  4.    desire;    —5.   feelings;    disposition; 

14* 


manisa] 


[212] 


heart,  78 7.  [V  man  :  cf .  n*vos,  '  mind, 
spirit ' ;  Lat.  Miner-va,  the  goddess  '  gifted 
with  understanding.'] 

manisa,/.  —  1.  thought ;  understanding  ; 
instr.  manisa,  adv.  wisely;  —  2.  expression 
of  thought  and  wisdom  in  saw,  prayer, 
and  hymn  (cf.  dhi2).  [Vman,  1197b.] 

man!  sin,  a.  —  1.  having  understanding, 
wise;  —  2.  prayerful,  devout.  [manisa, 
1230a.] 

manu,  m.  —  1.  man;  collectively  (as  in 
Eng.,  and  like  Hebrew  adam),  man,  man- 
kind, 73 19;  -2.  (like  Hebrew  Adam)  The 
Man  tear'  f^ox'fi",  Manu,  father  of  man- 
kind ;  Manu,  as  originator  of  prayer, 
praise,  and  sacrifice,  89 2 ;  Manu,  as  type 
of  piety  and  majesty,  1 10 ;  Manu,  sup- 
posititious author  of  the  law-book  of  the 
Manavas.  [cf.  Goth,  manna,  Ger.  Mann, 
AS.  man,  Eng.  man :  the  noun  is  general- 
ized to  a  quasi  pronoun  in  AS.  man,  Ger. 
man,  like  Lat.  homo  in  French  on,  but 
retains  a  distinct  form  as  noun  in  Ger. 
Mann  (as  homo  does  in  French  homme)  : 
cf.  also  Mannus,  mythical  ancestor  of  the 
West-Germans  (Tacitus,  Germania,  ii.)  : 
perhaps  related  are  Mtw-s  and  MiVo>s, 
mythical  Greek  forefathers :  the  deriva- 
tion of  manu  fr.  Vman,  'think,'  is  unobjec- 
tionable so  far  as  the  form  goes  (1178b), 
but  the  usual  explanation  of  manu  as 
'the  thinker'  defies  common  sense.] 

manu-ja,  m.  man.  [prop,  adj.,  'Manu- 
born,  sprung  from  Manu/  1265.] 

manujendra,  m.  (prince  of  men,  i.e.) 
prince,  king,  1 5.  [manuja  +  indra,  1264.] 

manusya,  —1.  a.  human;  —2.  as  m.  man. 
[manus,  1212d  1 :  cf.  manusa :  for  mg  2, 
see  manava.] 

manusyatva,  n.  condition  of  being  man. 
[manusya,  1239.] 

manusya-devd,  m.  human  god  [12801] 
or  man-god  [1280b]  or  god  among  men 
[1264],  i.e.  Brahman,  95  *. 

manusya-loka,  m.  world  of  men. 

manus,  m.  man.     [cf.  manu  and  1154.] 

mano-ratha,  m.  wish.  [lit.  'heart's 
joy,'  manas  +  2  ratha.] 

mano-hara,  a.  (heart-taking,  i.e.)  cap- 
tivating. 


mantu,  m.  counsel,  i.e.  deliberation;  then 
(like  Eng.  counsel),  result  of  deliberation, 
plan,  intent.  [Vman,  1161a.] 

mantra,  »i.  —1.  thought;  esp.  thought  as 
uttered  in  formal  address,  in  prayer  or 
song  of  praise  (see  dhi2),  or  in  pious  text; 

—  2.   usual  designation   of  the  hymns  and 
texts   of    the   Vedas  ;     —  3.    later    (when 
these   Vedic   texts   came   to   be   used   as 
magic  formulas),  spell,  charm;    —4.  like 
mantu,  deliberation,  plan,    [v'man,  1185b: 
for  mg  3,  cf.  Lat.  carmen,  '  solemn  utter- 
ance'   (see   v'gans),   then   'magic    spell,' 
whence  Eng.  charm.'] 

mantra-da,  a.  giving,  i.e.  imparting  the 
sacred  texts,  i.e.,  as  m.,  Veda-teacher. 

V  mantraya  (mantrayate  [10G7]).  —  1. 
speak  with  solemn  or  formal  utterance  ; 

—  2.  deliberate.      [denom.  of  mantra  — 
see  its  various  mgs.] 

+  anu,  follow  with  a  mantra,  accompany 

with    a    sacred    text,   like  Lat.   prosequi 

vocibus. 

+  abhi,  address  a  spell  unto;  charm  or 

conjure. 

+  a ,    speak   unto ;    esp.  bid  farewell   to, 

56». 

+  ni,  invite,    [for  mg,  cf.  (under  Vbudh) 

Eng.  bid,    'make    formal   announcement 

of,'  and  then  'invite.'] 

•  sam-ni,  invite  together,  42D. 
mantravant,  a.  accompanied  by  sacred 

texts,     [mantra,  1233.] 
mantr  a-varna,    m.    the   wording  of   a 

sacred  text. 
V  Imand   (mandati:   mamanda;   amand- 

it).      gladden,  74*.      [collateral  form  of 

V  mad.] 
V  2m and    or    mad    (mamatti ;    madati). 

tarry,    loiter.       [amplification    of    *man, 

'remain,'    the   congener   of  p.ev-(iv,    Lat. 

man-ere,  'remain.'] 
m  a  n  d  a ,     a.     —  1.    tarrying,    slow  ;     —  2. 

(sluggish,   and  so)    weak ;    insignificant ; 

little;  —3.  (like  Eng.  colloq.  slow)  stupid. 

[V2mand,  'tarry.'] 
manda-bhagya,   a.   having  little  luck, 

unlucky. 

mandara,  m.  Mandara,  a  sacred  moun- 
tain. 


[213] 


[masi 


mandadara,  a.  having  little  regard  for 
(w.  loc.,  303a),  careless  about,  [manda  + 
adara.] 

mandara.  m.  n.  —  1.  coral  tree,  Erythrina 
indica;  —  2.  m.  used,  perhaps,  as  name  of 
a  man,  Mandara. 

mandira,  n.  dwelling;  house;  palace. 
fV  2  mand,  'tarry,'  1188e:  prop,  'a  wait- 
ing, an  abiding,'  and  then  'abiding-place, 
mansion':  cf.  /j.dvS-pa,  'fold,  stable,'  later 
'  monastery  ' :  for  mg,  observe  that  Lat. 
mansio,  stem  man-si-on-  (fr.  man-ere, 
'tarry'),  meant  first  'a  tarrying,'  and 
then  'a  stopping-place,  mansion,'  French 
'  maison ' ;  see  also  bhavana.] 

manmatha,  m.  love;  the  god  of  love, 
['the  agitator,  distresser,'  intensive  for- 
mation fr.  Vmath  or  nianth,  1148.4, 
1002b.] 

manman,  n.  thought;  esp.  (like  dhi2) 
An-dacht,  devotion,  prayer  or  praise. 
[Vman,  1168.1a.] 

man-mahsa,  n.  my  flesh,     [mad,  494.] 

man  yd,  m.  —  1.  mood,  i.e.  temper  of 
mind;  then  —  2.  (like  Eng.  mood)  anger, 
heat  of  temper.  [Vman,  1165a.j 

mama,  see  491  and  ma. 

may  a,  —1.  called  a  derivative  suffix  (see 
1225,  161 3),  but  really  a  nomen  actionis 
meaning  formation,  make,  used  as  final 
element  of  a  cpd,  having  •  •  as  its  make, 
made  of  •  •,  consisting  of  •  •,  containing  •  • 
in  itself ;  —  2.  nomen  agentis,  maker, 
former;  esp.  Maya,  The  Former,  name  of 
an  Asura,  artificer  of  the  Daityas,  and 
skilled  in  all  magic,  45°.  [fr.  mi,  weak 
form  (cf.  954c,  250)  of  VI ma,  'measure, 
arrange,  form,'  1148.  la  and  b:  so  the 
Eng.  deriv.  suffix  -hood,  -head,  Ger.  -heit, 
was  once  an  independent  noun,  see  under 
ketu.] 

may  as,  n.  invigoration,  refreshment,  cheer, 
gladness,  joy.  [prop,  'a  building  up,'  fr. 
V 1  mi,  '  establish,'  or  fr.  the  weak  form  mi 
(cf.  954c,  250)  of  the  kindred  and  partly 
equivalent  V  1  ma,  '  measure,  arrange, 
form,  build,'  1151.  la.] 

mayo-bhu  [352],  a.  being  for  or  conduc- 
ing to  mayas,  i.e.  refreshing,  gladdening. 

mar  a,  m.  death.     [\/mr,  'die.'] 


marakata,  n.  smaragd  or  emerald,  [cf. 
0-fj.dpa-ySos,  whence  Lat.  smaragdus,  Old 
French  esmeralde,  French  e'meraude."] 

marana,  n.  death.     [V 1  mr,  '  die.'] 

marlci,  f.  —  1.  mote  or  speck  in  the  air, 
illuminated  by  the  sun ;  —  2.  later,  beam 
of  light,  [cf.  mariit.] 

marici-mala,/.  garland  of  rays. 

maricimalin,  a.  having  a  garland  of 
rays,  [maricimala,  1230a.] 

m  a  r  li ,  m.  a  waste ;  desert,  [perhaps  '  the 
dead  and  barren'  part,  whether  of  land 
or  water,  V 1  mr,  '  die ' :  cf .  'A./j.(j>l-jjiapos, 
son  of  Poseidon;  Lat.  mare,  'sea';  AS. 
mere,  '  sea,  lake,  swamp,'  Eng.  mere,  '  lake, 
pool,'  Winder-mere,  mer-maid ;  AS.  mor, 
Eng.  moor,  '  marshy  waste,  heath.'] 

mariit,  m.  pi.  the  Maruts  or  gods  of  the 
storm-wind,  Indra's  companions,  selections 
xxxv.,  xlii.,  xlvii.,  Ixvii.  [perhaps  '  the 
flashing  ones,'  as  gods  of  the  thunder- 
storm, and  connected  w.  a  V*mar  seen 
in  fj.ap-/j.aip-(i>,  'flash.'] 

maru-sthall,/.  desert-land,  desert. 

martavya,  grdv.  moriendum  ;  imperso- 
nally, see  999.  [V 1  mr,  '  die,'  964.] 

m  arty  a,  m.  like  Eng.  a  mortal,  i.e.  a 
man ;  as  a.  mortal. 

mar  dan  a,  m.  crusher;  fig.,  as  in  Eng., 
subduer.  [Vmrd,  1150.  la.] 

marma-jna,  a.  knowing  the  weak  spots. 
[marman.] 

mar  man,  n.  mortal  part,  vulnerable  or 
weak  spot,  lit.  and  fig.  [cf .  V 1  mr,  '  die.'] 

marya,  m.  man,  esp.  young  man;  pi.  (like 
Eng.  men,  Ger.  Mannen),  servants,  at- 
tendants, henchmen. 

marsa,  m.  patient  endurance.     [Vmrs.] 

mala,  n.  m.  smut;  impurity,  physical  and 
moral,  [cf .  p.4\-av,  '  dark ' ;  Lat.  malu-s, 
'bad.'] 

malla,  m.  -1.pl.  the  Mallas,  a  people ; 
—  2.  professional  boxer  and  wrestler ;  one 
who  engages  in  the  irayKpdnov,  pancra- 
tiast. 

magaka,  m.  biting  and  stinging  insect, 
gnat. 

masi,  f.  —  1.  bone-black;  —2.  ink,  made 
of  lac  or  of  almond-charcoal  boiled  in 
cow's  urine. 


masyabhava] 


masy-abhava,  m.  lack  of  ink. 

V  mah  (mahate;  mamahe  [786];  mahita; 
mahitva;  cans,  mahayati, -te).  orig.  be 
great  or  high,  and  so  —  1.  mid.  be  glad, 
rejoice;  then  (trans,  make  great  or  high, 
and  so)  —  2.  act.  elate;  gladden;  exalt 
(mid.),  74  8;  —3.  esteem  highly,  honor. 

[for  *magh,  cf.  magha,  also  v'manh: 
for  orig.  mg,  cf.  participial  adj.  mahant, 
'  great ' :  for  mgs  1  and  2,  cf .  American 
colloq.  use  of  high  as  'high  in  spirit, 
elated,  esp.  intoxicated': 

—  with   orig.  v'*magh   in  the  mgs  'be 
great,  mighty,  i.e.  powerful  or  able,'  trans, 
'make  able,  help,'  cf.  pox-\6s,   'helping- 
bar,  lever';  /ir/x-aHj,  'means';  Goth,  mag, 
AS.  mseg,  'am  able,'  Eng.  may: 

—  with  the  collateral  form  *mag,  whose 
deaspiration   is  prob.   Indo-European,  cf. 
fJLty-as,    Lat.    mag-nus,    AS.     mic-el,    Eng. 
mickle,  '  great.'] 

mah,  /.  mahi,  a.  great;  mighty,  788; 
strong ;  —  mahi,  as  subst.  the  great,  i.e.  the 
earth;  for  mg,  cf.  prthivi.  [cf.  Vmah: 
see  400  2.] 

mah  a,  a.  great.     [Vmali.] 

mahant  [450b],  f.  mahati,  —1.  a.  great 
(in  space,  time,  quantity,  or  quality,  and 
so),  large,  long,  mighty,  important;  sig- 
nificant, 6 n ;  as  m.  great  or  noble  man, 
1921,  36 10;  -2.  m.  (sc.  atman),  the  intel- 
lect, 66  9,  67 17.  [orig.  ppl.  of  Vmah,  q.v.] 

maharsi,  m.  great  Rishi.     [maha  +  rsi.] 

mahas,  n.  greatness;  might;  glory;  glad- 
ness; mahobhis,  adv.:  with  power,  79 u; 
joyfully,  73 13.  [Vmah,  see  its  various  mgs.] 

mah  a,  used  as  prior  member  of  a  cpd,  instead 
o/mahant,  1249b,  355a.  [Vmah.] 

maha-katha,  f.  great  tale. 

maha-kavi,  m.  great  poet. 

maha-kula,  n.  (great,  i.e.)  noble  family. 

maha-guru,  a.  exceedingly  reverend 
[1279] ;  as  m.  person  worthy  of  unusual 
honor. 

maha-tapas,  a.  (having,  i.e.)  practising 
great  austerity;  asm.  Great-penance,  name 
of  a  sage. 

mahatman,  a.  having  a  (great,  i.e.)  noble 
nature,  noble ;  magn-animus.  [maha  + 
atman.] 


maha-dhana,  a.  having  great  wealth, 
very  rich. 

maha-panka,  m.  n.  (great,  i.e.)  deep 
mire. 

maha-pandita,  a.  exceedingly  learned 
[1279]. 

mahaparadha,  m.  great  crime,  [maha 
-f  aparadha.] 

maha-praj  na,  a.  very  wise  [1279]. 

maha-bahu,  a.  great-armed  [1294],  i.e. 
stout-armed. 

maha-bhuta,  n.  grosser  element,  i.e. 
earth,  air,  fire,  water,  or  ether  (as  dis- 
tinguished from  a  subtile  element  or  rudi- 
mentary atoms). 

maha-manas,  a.  great-minded. 

maha-muni,  m.  great  sage. 

maha-yajna,  m.  great  sacrifice,  59  6w. 

maha-yagas,  a.  having  great  glory, 
famous. 

maha-raja,  m.  great  prince.  [raj an, 
1315a.] 

maha-rava,  m.  great  howl. 

maha-vikrama,  a.  having  great  might 
or  courage ;  as  m.  Great-might,  name  of  a 
lion. 

maha-vira,  m.  great  hero. 

maha-vrata,  n.  great  vow.     [1267.] 

maha-vrata,  a.  having  a  mahavrata, 
having  undertaken  a  great  vow.  [1295.] 

maha-sinha,  m.  great  lion. 

mahi,  a.  great.     [Vmah.] 

mahitva,   n.   greatness,  might.     [1239.] 

mahiman,  m.  might;  instr.  mahina,  see 
425e.  [Vmah,  1168. 2b.] 

mahisa,  a.  mighty;  mahiso  mrgas,  the 
powerful  beast,  i.e.  buffalo,  RV. ;  as  m., 
without  mrga,  buffalo,  55 3;  —  mahisi,  /. 
[acct,  c/!362b2],  the  powerful  one,  as  desig- 
nation :  of  a  woman  of  high  rank ;  of  the 
first  wife  of  a  king,  I16;  sometimes  of  any 
queen  of  a  king,  50 1.  [Vmah,  1197b.] 

mahi,  see  under  mah. 

mahi-ksit,  m.  earth-ruler,  king. 

mahl-pati,  m.  earth-lord,  king. 

mahi-pala,  m.  earth-protector,  king. 

V  mahiya  (mahiyate).  be  glad,  happy, 
blessed,  [prop,  'be  great,  high,'  denom. 
of  mahi  (1061),  with  the  modification  of 
mg  mentioned  under  Vmah,  q.v.] 


[215] 


[mada 


mah end r a,  m.  —  1.  Great-Indra ;  —  2. 
great  chief,  10 15  (w.  mg  1  also),  [maha 
+  indra.] 

mahendratva,  n.  the  name  or  dignity 
of  Great-Indra.  [1239.] 

mahegvara,  m.  great  lord;  esp.,  as  pi., 
designation  of  the  four  lokapalas,  Indra, 
Yama,  Agni,  and  Varuna.  [maha  + 
igvara.] 

mahaujas,  a.  having  great  strength, 
mighty,  [maha,  +  ojas.] 

V  1m  a  (minute  [660-3];  mamau,  mame; 
amasta ;  mitd  [954c] ;  matum ;  mitva  ; 
-maya).  —1.  measure;  —  2.  measure 
with,  compare ;  —  3.  mete  out ;  —  4.  ar- 
range, form;  build;  make,  72  2.  [for  1, 
cf .  fj.4-rpov,  '  measure ' ;  Lat.  ni-mi-us,  '  not 
to  be  measured,  excessive';  for  4,  cf. 
fj.d-p-ri  and  Lat.  ma-nu-s,  '  former,  i.e.  hand ' ; 
ev-/j.api')s,  'handy,  easy':  see  also  the  col- 
lateral form  VI  mi,  'build,  set  up,'  and 
under  matf  and  mas.] 
+  anu,  (form  after,  i.e.)  re-create  in 
imagination,  conceive. 
-f-  u  p  a ,  measure  with,  compare. 
4-  nis,  fashion  or  make  out  of  (abl.);  con- 
struct. 

4-  vi-nis,  lay  out  (garden). 
-i-  pari,  measure  around,  limit, 
-f  pra,  measure. 

4-prati,  make  (so  as  to   be  a  match) 
against,  cf.  pratima. 

4-vi,  measure  out;  then  (like  Eng.  meas- 
ure), pass  over,  traverse  (the  sky). 

V  2 ma  or  mi  (mimati  [660-3];  mimaya). 
bellow, 
-f  vi,  bellow  or  cry  aloud. 

m  a ,  adv.  and  conj.  not,  mostly  in  prohibitions 
[1122b] :  —1.  regularly  w.  subjunctive,  i.e. 
augmentless  form  of  a  past  tense  [579-80], 
76 16,  etc.;  in  order  that  not,  53 7;  —2.  w. 
imperative,  22 2,  35",  50  4;  —3.  rarely  w. 
optative,  79 17;  —  4.  w.  evam,  not  so,  38 5; 
—  5.  w.  u,  mo,  see  u.  [cf.  ^,  Elian  p.a, 
'not,  that  not.'] 

mans  and  mansa  [397],  n.  meat,  flesh ;  used 
also  in  pi.  [cf.  Church  Slavonic  meso, 
Prussian  mensa,  'flesh':  cf.  64  7N.] 

mansatva,  n.  the  being  meat,  the  etymo- 
logical meaning  of  mansa.  [1239.] 


mansa-ruci,  a.  having  pleasure  in  meat, 
greedy  for  meat. 

mansa-lubdha,  a.  desirous  of  meat 
[Vlubh.] 

mangalya,  a.  bringing  happiness,  pleas-. 
ant.  [mangala.] 

maciram,  adv.  (not  long,  i.e.)  shortly, 
straightway,  [ma  +  ciram,  1122b4.] 

mathara,  m.  Mathara,  name  of  a  man. 
[mathara,  1208f.] 

manava,  m.  boy,  youngster,  [not  akin 
w.  manu,  '  man ' :  perhaps  for  *  malnava : 
cf.  Prussian  malnyx,  'child.'] 

manavaka,  m.  manikin,  dwarf,  [man- 
ava, 1222b.] 

matarigvan,  m.  Matari^van,  mystic 
name  of  Agni. 

matula,  m.  mother's  brother.  [matr, 
1227 2:  cf.  fj.-f)Tpws,  Doric  Carpus,  'mother's 
brother.'] 

matf  [373],  f.  mother;  applied  also  to  the 
earth,  the  Dawn,  the  sticks  of  attrition 
(82 9).  [perhaps  'the  one  who  metes 
out'  food  to  the  household,  or  else  'the 
former'  of  the  child  in  the  womb, 
VI ma,  'measure  or  mete,'  'form,'  1182d: 
cf.  /j.-firrip,  Doric  fj-ar^p,  Lat.  mater, 
AS.  moder,  Eng.  mother ;  also  pata, 
'  mother.'] 

matrtas,  adv.  from  the  mother,  on  the 
mother's  side,  [matr,  1098b.] 

matrvat,  adv.  as  one's  mother. 

matr  a,  f.  —1.  measure;  at  end  of  adj. 
cpds  [see  1302c3],  having  •  •  as  its  measure, 
so  and  so  long  or  high  or  large,  etc. : 
janu-matra,  knee-deep ;  vyama-matra,  a 
fathom  broad;  —2.  the  full  measure, 
i.e.  limit ;  at  end  of  adj.  cpds,  having  •  •  as 
its  limit,  not  more  than  •  • ;  and  then,  these 
adj.  cpds  being  used  substantively  (1247 
III4),  •  •  merely,  •  •  only,  mere  •  •,  27 ™, 
50 9;  such  a  cpd  as  first  member  of  an- 
other cpd,  34 8,  37 6  ;  hence  —3.  from 
this  frequent  use  of  matra  at  end  of 
cpds  in  the  form  matra  (334 2),  the  quasi- 
stern,  matra,  n.  measure,  i.e.  height, 
depth,  length,  breadth,  distance  (43 12). 
[V 1  ma,  '  measure,'  1185c  :  cf. 
'  measure.'] 

mada,  m.  revelry,     [v/mad.] 


1  mana] 


[216] 


1  mana,  m.  n.  —  1.  opinion;   —  2.  (like  the 
Eng.  opinion)  estimation,  esp.  good  esteem ; 
-3.  honor.     [Vman,  1148.2.] 

2  mana,  m.     like  the  Eng.   building,   and 
.    so    structure,    castle.        [V 1  ma,     '  make, 

bund,'  1150.  la.] 

3  mana,  m.   —  1.  like  the  obs.  Eng.  maker, 
trotirrfo,  poet;    —2.   as    name    of    Agas- 
tya's  father,  Mana.      [do.] 

man  a -da,  a.  (giving,  i.e.)  showing  honor 
(to  others);  as  m.  honor-giver,  address  of 
a  woman  to  her  lover. 

V  ma  nay  a  (manayati).  honor,  [denom. 
of  1  mana:  cf.  1067.] 

manava,  —  1.  a.  human;  descended  from 
man  or  Manu  (see  manu);  —2.  as  m.  one 
of  the  sons  of  men,  a  man;  —3.  m. 
Manava,  name  of  a  school  of  the  Yajur- 
veda.  [manu,  1208c:  for  mgs  1  and  2, 
observe  that  Old  High  Ger.  mennisch, 
though  prop,  an  adj.  fr.  man,  'homo,'  and 
meaning  'humanus/  is  used  also  as  a 
subst.  meaning  '  man,'  and  used  in  its  Ger. 
form  Mensch,  'man,'  as  subst.  only:  cf. 
also  nara,  manusya,  manusa.] 

manava-dharmagastra,  n.  law-book  of 
the  Manavas  or  Manava-school. 

manasa,  a.  sprung  from  the  mind;  of  the 
mind,  [manas,  1208a.] 

manusa,  f.  -i,  a.  pertaining  to  man,  hu- 
man; as  m.  man  (cf.  manava).  [manus, 
1208a  end :  cf .  manusya.] 

manusa-daivika,  a.  of  men  and  of 
gods.  [1257.] 

mandarya,  a.  descended  from  Mandara ; 
as  m.  descendant  of  M.  [mandara,  1211.] 

m  a  n  y  a ,  a.  descended  from  a  poet  or  from 
Mana ;  as  m.  the  poet's  son  or  Mana's  son. 
[3  mana,  1211.] 

mama,  a.  lit.  of  mine;  voc.  s.  m.,  as  word 
of  address  of  a  dog  to  an  ass,  uncle, 
[mama  (491),  1208f.] 

may  a,  f.  —  1.  (a  working,  ana"  so)  a 
power ;  esp.,  in  Veda,  supernatural  or 
wonderful  power ;  wile  ;  —  2.  later,  trick ; 
illusion.  [V 1  ma,  '  make,  i.e.  have  effect, 
work,'  1149,  cf.  258.] 

maya-kapota,  m.  illusion-pigeon. 

mayakapota- vapus  [418],  a.  having 
the  form  of  a  phantom-pigeon. 


may  in,  a.  wily,     [maya.] 
mayobhavya,    n.    gladness,    happiness. 

[mayobhu,  1211,  cf.  1208c.] 
mar  a,    m.   a     killing,    murder.       [Vlmr, 

'die.'] 
marakata,/!  -I,  a.  smaragdine,  emerald 

(adj.).     [marakata,  1208f.] 
mar  ana,  n.  a  killing;   w.  pra^ap,   incur 

killing,  get  killed,     [caus.  of  V 1  mr,  '  die/ 

1150.  lb.] 
maratmaka,  a.  having  murder  as  one's 

nature,    murderous.        [mara  +  atmaka, 

1302.] 
marga,   a.   of  or  pertaining   to   game  or 

deer ;  as  m.  track  of  wild  animals,  slot ; 

then,  in  general,  track,  way,  path,     [mrga, 

1208f.] 
marja,   adj.  subst.  cleaning,  a  cleaner,  in 

cpds.     [Vmrj,  6271-2.] 
mar  jar  a,    TO.    cat.       ['the    cleaner,'     so 

called  from   its  habit  of  cleaning  itself 

often :  fr.  marja :  formed  like  karmara, 

1226b.] 
malava,  m.  Malwa,  name  of  a  country  in 

west-central  India. 

malava-visaya,  m.  the  land  of  Malwa. 
m  a  1  a ,  f.  crown,  wreath,  garland, 
malin,  a.  crowned,  wreathed,     [mala.] 
malya,  n.  crown,  wreath,     [mala,  1210.] 
mas  [397],  m.  —  1.  moon,  see  candra-mas; 

then    (as   in   Eng.),    a  moon,   i.e.    month. 

['the    measurer/    VI ma,   1151.  lc2:     cf. 

HT}-vT],  '  moon ' ;  Lat.  Mena, '  menstruationis 

dea ' ;  Goth,  mena,  AS.  mono,  Eng.  moon ; 

AS.  monan  dseg,  'dies  Lunae/  Eng.  Mon- 
day;   also   ft,i\v,  stem  /j.evs,  Lat.   mens-i-s, 

'  month ' ;  AS.  mdnaft,  prop.  '  a  lunation/ 

Eng.  month."] 
mas  a,  TO.  —1.  moon,  see  purna-masa;  —2. 

month,     [transition-stem  fr.  mas,  o99.] 
masa-traya,       n.      month-triad,     three 

months, 
masa-aatka,      n.      month-hexade,     six 

months. 

mahina,  a.  glad,  blithe,     [\rnah,  1177b.] 
V  1  mi  (min6ti,  minute;    mimaya;    mita; 

-mitya).  build;  establish;  setup  (a  post, 

pillar),    [collateral  form  (250a)  of  VI  ma, 

'  make,  build/  q.v. :  cf .  mit  and  Lat.  me-ta, 

'  post ' ;  mu-n/s,  '  wall.'] 


[217] 


[Vmih 


V2mi  o?-  mi  (minati,  minati;  mimaya, 
mimye;  amesta;  mesyate;  mita;  -mlya). 
minish,  lessen ;  minish,  bring  low ;  bring 
to  nought.  [cf.  fjii-vv-ta,  Lat.  mi-nu-o, 
'  lessen ' ;  AS.  positive  min,  '  small ' ;  Old 
High  Ger.  comp.  minniro,  *minv-iro,  Middle 
High  Ger.  minre,  Ger.  minder,  '  less ' ; 
neiwv,  *(j.ri-i<av,  '  less ' ;  Lat.  min-or,  '  less  ' ; 
per-mi-t-ie-s,  '  ruin ' :  fr.  AS.  min  comes 
perhaps  Eng.  minnow,  '  very  small  fish.'] 
+  p  r  a ,  bring  to  nought ;  pass,  come  to 
nought,  perish. 

V  migh,  see  mih. 

mit,  f.  post,  pillar,  prop.  [V 1  mi,  ' set  up/ 
383b 3 :  for  mg,  cf .  Eng.  post,  Lat.  postis, 
with  ponere,  '  set  up.'] 

mitra,  —1.  m.  friend,  comrade  (Vedic 
only) ;  esp.  —2.  Mitra,  name  of  an  Aditya; 

—  3.  n.   friendship   (rare  and  Vedic  only); 

—  4.    n.    friend    (commonest    meaning   and 
gender). 

mitrabandhu-hina,  a.  destitute  of 
friends  and  relatives.  [1265,  1252.] 

mitra-labha,  m.  Friend-acquisition,  as 
title  of  the  first  book  of  the  Hitopade9a. 

mitratithi,  m.  Mitratithi,  name  of  a 
man.  ['  having  Mitra  as  his  guest '  or 
else  '  guest  of  M.' :  the  mg  of  the  cpd 
depends  on  its  accent  (see  1302 :  and 
1267  J),  and  this  is  not  known:  mitra  + 
atithi.] 

mitra-vdruna,  nom.  du.  m.  Mitra  and 
Varuna.  [see  1255  and  a,  and  Whitney 
94a.] 

V  mith  (methati  ;  mime'tha  ;  mithita  ; 
mithitva).  —  1.  meet  together  as  friends, 
associate  with,  pair ;  —  2.  meet  as  rivals, 
dispute,  wrangle,  altercari.  [observe  that 
Eng.  meet  is  just  such  a  vox  media  and 
means  both  'harmonize'  and  'have  a 
conflict.'] 

mit  has,  adv.  together,  mutually,  among 
each  other;  in  turns.  [V mith,  11  lid.] 

mitliu,  a.  wrong;  false;  used  only  in  the 
adv.  ace.  s.  n.  mithu  (lllld),  and  instr. 
s.  f.  mithuya  (1112e),  wrongly,  falsely. 
[Vmith:  for  mg,  observe  that  Ger.  ver- 
kehren  means  both  '  to  turn  the  wrong  way ' 
and  '  to  associate  with,'  whence  Verkehr, 
'  intercourse,'  and  verkehrt,  '  wrong.'] 


mithuna,  —1.  a.  paired,  forming  a  pair ; 
—  2.  m.,  later  n.  pair  (consisting  of  a  male 
and  female),  pair  of  children;  pair  (of 
anything).  [Vmith,  1177c.] 

mithuya,  adv.  falsely.  [see  mithu: 
acct !] 

mithya,  adv.  wrongly,  falsely,  [younger 
form  of  mithuya.] 

mithyopacara,  m.  false  service  or  simu- 
lated kindness,  [mithya  +  upacara,  1279, 
mithya  being  used  as  a  quasi-adj.] 

V  mil  (milati;  mimela;  milisyati;  militd; 
militva;  -milya).  meet;  assemble,  [cf. 
Lat.  mille,  'assemblage,  host,  thousand,' 
pi.  mll-ia,  whence  the  borrowed  Eng. 
mile,  'a  thousand  (paces),  mllia  pas- 
suum ' ;  perhaps  mll-it-es,  '  going  in  com- 
panies or  troops '  and  so,  like  Eng.  troops, 
'  soldiers.'] 

V  mig,  mix,  in  the  desid.  mimiks  (see  1033), 
and  the  deriv.  migra  or  migla.  [cf. 
fj.iyw/j.i,  #  P.IK-W-JJ.I,  Lat.  misceo,  *mic-sc-eo, 
'  mix '  ;  Old  High  Ger.  misken,  Ger. 
mischen,  'mix';  AS.  miscian,  *mih-sc-ian, 
whence  Eng.  mix  for  misk  (like  ax,  for- 
merly good  English  for  ask);  also  Eng. 
mash,  'mixture'  esp.  of  grains,  whence 
verb  mash,  '  mix,  and  esp.  make  into  a 
confused  mass  by  crushing.'] 

migrA,  a.  mixed.     [Vmig,  1188.] 

migribhava,  m.  the  becoming  mixed, 
the  mingling  (intrans.).  [migribhu.] 

migribhava-karman,  n.  mingling-action, 
process  of  becoming  mixed. 

migribhu,  become  mixed,    [migra,  1094.] 

migla,  same  as  migra.     [1189.] 

V  mis  (misati;  mimosa;  amimisat;  misita; 
-misya).     open  the  eyes,  have  the   eyes 
open. 
+  ni,  close  the  eyes ;  fall  asleep;  wink. 

V  mih  or  migh  (me'hati;  amiksat;  mek- 
syati;  midhd  [222 3]).  make  water,  [fr. 
migh  (223 3)  come  ppl.  meghamana,  and 
noun  megha,  'cloud':  cf.  o-mx-fw,  Lat. 
ming-ere,  AS.  mig-an,  'make  water':  orig. 
mg,  '  pour  out,'  whence  on  the  one  hand 
'mingere'  and  on  the  other  'rain,  drip, 
drop'  (cf.  noun  mih);  then,  fig.  'drop 
fatness,  bestow  richly'  (see  under  mldh- 
vans).] 


mih] 


[218] 


mih,/  mist.  [Vmih:  cf .  a-pix-hri,  '  mist ' ; 
AS.  mist,  *mig-st,  Eng.  mist.] 

midhvans,  a.  bestowing  richly,  bountiful, 
[said  to  be  perfect  ppl.  of  Vmih,  222s, 
790b,  803  2.] 

mimansya,  grdv.  to  be  called  in  question, 
[fr.  desid.  of  v/man,  1028e,  963.] 

mllhuse,  see  midhvans  and  Whitney  54. 

mukta-gapa,  a.  having  a  laid  aside 
curse,  leaving  his  curse  behind  him. 
[Vmuc.] 

mukha,  n.  -1.  mouth,  393,  40M,  51 12; 
jaws,  18 & ;  —2.  visage,  countenance, 
face,  13 3;  snout  or  face  of  an  animal, 
44 12;  at  end  of  cpds,  esp.  w.  an  adj. 
[1298a],  or  adjectively  used  prep.  [1305], 
or  adv.  [1306]  denoting  direction:  udan- 
mukha,  having  a  northward  face,  turning 
northward ;  abhi-mukha,  having  the  face 
towards;  —3.  (like  Eng.  face)  surface, 
25 21 ;  —  4.  (like  Eng.  head,  and  like  chief 
from  caput)  the  head,  i.e.  chief,  best, 
most  excellent,  51 22. 

nnikhya,  a.  (at  the  mouth  or  front,  and 
so)  chief,  most  excellent,  [mukha,  cf. 
mg4:  1212a.] 

\f  muc  (muficati,  -te  [758];  mum6ca.  mu- 
nuice;  amucat;  moksyati,  -te;  mukta; 
m6ktum;  muktva;  -mucya;  mocayati, 
-te[10412]).  release;  free;  let  go;  let 
loose,  34 14 ;  lay  aside ;  release  esp.  from 
the  bonds  of  sin  (9313)  or  existence;  (let 
go,  i.e.  emit  or)  utter,  e.g.  sounds;  shed 
(tears);  discharge  (phlegm,  urine,  ordure, 
smells),  [orig.  mg,  'to  free  or  clear': 
specialized  in  Greek  and  Latin  — '  to  clear 
the  nose,  to  snot':  cf.  airo-fivffffw,  *-/AVK-j<a, 
Lat.  e-mung-o,  'snot';  pvK-r-fip,  'snout, 
nose';  Lat.  muc-us,  'snot':  for  mg,  cf. 
relation  of  snout  to  the  cognate  verbs  snot 
and  snite.] 

+  nis,  let  out;  release. 
+  pra,  let  go  forth  from,  release  from, 
w.  dbl. 

+  vi,  loosen,  e.g.  a  bond  (ace.)  from  (abl.), 
79 18 ;  untie ;  free ;  pass,  be  freed  or  sep- 
arated from,  be  deprived  of,  w.  abl.,  but 
also  w.  instr.  (2832).  [for  last  mg,  cf. 
Eng.  loose  with  lose.~] 

munja.  m.  sedge;  esp.  Saccharum  Munja. 


V  mud   (mddate ;    mumude  ;    modisyate; 
mudita).     be  glad,  rejoice ;  mudita,  glad, 
happy,     [cf.  s  mad  and  V  Imand.] 
+  a,  in  amoda. 

miini,  m.  —  1.  pressure,  the  pressing  on- 
ward, impetus,  78 7 ;  —  2.  a  man  driven  on 
by  inward  pressure  or  impulse,  person  in 
a  (religious)  ecstasy,  enthusiast;  later 
—  3.  any  distinguished  sage  or  seer  or 
ascetic,  esp.  one  who  has  taken  a  vow  of 
silence  (cf.  mauna) ;  hermit,  40 9,  etc. 

mumursu,  a.  wishing  to  die,  about  to  die, 
moribund,  [fr.  desid.  of  v'lmr,  1028b, 
1178f.] 

vmus  (musnati;  mumosa;  amosit;  mus- 
ita;  musitva;  -musya).  rob;  steal,  [cf. 
mus,  '  the  thief,  i.e.  mouse ' ;  jj.vs,  '  mouse,' 
and  from  the  shape,  'muscle';  Lat.  mus, 
'mouse,'  whence  diminutive  mus-culus, 
'  muscle ' ;  AS.  mus,  '  mouse '  and  '  muscle,' 
Eng.  mouse;  Ger.  Maus,  'mouse'  (whence 
denom.  mausen,  'steal,'  in  which  we  are 
brought  back  again  to  the  orig.  mg  of 
the  primitive),  and  also  'muscle  of  the 
thumb ' ;  further,  yumo,  */*u<na,  Lat.  mus-ca, 
' fly ' :  see  also  muska.] 

musk  a.  m.  —  1.  testicle;  —2.  pudenda 
muliebria.  [from  noun  mus,  i.e.  (383a2) 
mus,  'mouse':  for  mgs,  see  under  Vmus: 
cf.  piiff-xov  rb  av5pe7ov  Kal  yvvaiKe'iov  popiov: 
w.  muska,  cf.  also  Persian  mushk,  Eng. 
musk,  'perfume  got  from  a  bag  behind 
the  navel  of  the  musk-deer.'] 

muska-dega,  m.  region  of  the  testes, 
groin. 

musti,  m.f.  fist. 

miisala,  m.  n.  pestle.     [181c.] 

v'muh  (muhyati, -te ;  mum6ha,  mumuhe ; 
amuhat;  mohisyati;  mugdha,  mudha). 
be  confused;  err;  lose  one's  senses; 
mudha,  foolish,  and  as  subst.,  fool,  simple- 
ton, [cf .  Lat.  mug-er,  '  false  player.'] 

miihus,  adv.  suddenly;  in  a  moment; 
muhur  muhus,  at  one  moment  —  at 
another,  i.e.  repeatedly.  ['  in  a  bewilder- 
ing way,'  s'muh,  lllld.] 

muhurta,  m.  n.  —1.  moment;  —2.  thir- 
tieth of  a  day,  an  hour  (of  48  minutes), 
59 10.  [muhus.] 

mudha,  see  Vmuh. 


[219] 


[Vmrd 


mutra,  n.  urine. 

murkha,  a.  stupid,  foolish;  as  m.  fool. 
[V  march,  mg  3.] 

murkha-gata,  n.  fool-hundred. 

V  m  u  r  c  h  ( mur  chati ;  nmmurcha  ;  mur- 
chita,  murt£  [220 2]).  become  rigid: 
—  1.  coagulate,  acquire  consistency;  and 
so  —2.  take  shape,  be  formed ;  —3.  (be- 
come stiff,  numb,  torpid,  and  so)  become 
stupid,  senseless.  [for  mg  3,  cf.  Eng. 
torpid,  '  numb,'  and  then  '  dull,  stupid ' : 
see  miirti  and  murkha.] 

m  u  r  t  i ,  f.  firm  body,  definite  shape,  em- 
bodiment. [Vmurch,  220  2.] 

murtimant,  «.  having  bodily  form,  in- 
carnate, [murti,  1235.] 

murdhan,  m.  forehead,  skull  ;  head  ; 
oftenest  figuratively,  highest  part;  mur- 
dhni,  at  the  head. 

mala,  n.  root;  fig.  (like  Eng.  root),  that 
from  which  a  thing  grows  or  proceeds, 
root,  basis ;  capital. 

mulya,  n.  price,  473>u;  capital,  46 14. 
[properly,  perhaps,  adj.  'pertaining  to 
the  root,  radical,  basal,'  and  then,  as 
subst.,  '  basis '  of  a  transaction  :  fr.  mula, 
q.v.] 

mus,  m.  f.  mouse.  ['the  thief,'  Vmus, 
q.v.:  see383a2.] 

musaka,  m.  thief;  mouse,  46 n;  Mousey, 
as  name  of  a  man,  47  21.  [Vmus,  q.v.] 

miisakakhya,  f.  the  name  Mousey. 
[akhya:  1280b.] 

miisika,  m.  mouse,  rat.     [Vmus,  q.v.] 

musika-nirvigesa,  a.  undistinguished 
from  a  mouse. 

V  Imr  (mriyate  [773];  mamara ;  amrta; 
marisyati  ;  mrta  ;  martum  ;  mrtva). 
die;  mrta,  dead.  [w.  mrta,  cf.  @po-r6s, 
*fj.poTos,  '  mortal ' ;  cf .  <p\.b£  i-fj.ap-a.v-6t], 
'  flame  died  away ' ;  Lat.  mor-i,  '  die  ' ; 
mors,  stem  mor-ti-,  '  death ' ;  Goth,  maur- 
\>-r,  AS.  morftor,  Eng.  murther,  murder  : 
see  amrta.] 

+  abhi,  (lit.  die  against,  i.e.)  affect  un- 
pleasantly by  dying;  guruna^abhimrta, 
(affected  by  a  teacher  by  dying,  i.e.) 
bereaved  by  the  death  of  a  teacher. 

V  2mr  (mrnati;  mrnati  [731];  murna). 
crush;  smash.  [cf.  fj.dp-va-fj.ai,  'fight,' 


used  of  "  bruisers,"  Odyssey  18. 31 ;  fj.v\-Tj, 
'mill';  Lat.  mol-a,  'mill';  Eng.  meal  (for 
mg,  cf.  pista) ;  AS.  mol-de,  Eng.  mol-d, 
'fine  earth'  (for  mg,  cf.  mrd):  cf.  also 
Vmrd.] 

V  3mr,  exists  perhaps  in  marut.  [cf.  fj.ap- 
[j.aipcii,  *fj.ap-/j.ap-j(»,  '  flash ' ;  Lat.  mar-mor, 
'  marble.'] 

mrga,  m.  —1.  (like  AS.  de5r)  wild  animal, 
beast  of  the  forest,  as  opp.  to  pagu, 
'cattle,'  67 2;  then  —2.  (w.  the  same  spe- 
cialization of  mg  as  in  Eng.  deer)  animal 
of  the  genus  Cervus,  deer,  gazelle,  [per- 
haps 'the  ranger,  rover,'  v'mrj,  q.v.:  for 
2,  observe  the  use  of  deer  in  the  more 
general  sense  in  King  Lear,  iii.  4. 128, 
"rats  and  such  small  deer."] 

V  mrj  (marsti  [027];  mamarja;  amarjit, 
amarksit ;  marksyate  ;  mrst£ ;  marstum ; 
mrstva  ;  -mfjya  ;  also  marjitum,  mar- 
jitva,  -marjya).  rub  off ;  wipe  away ; 
clean;  polish. 

[original  meaning  'move  hither  and 
thither  over ' :  then,  on  the  one  hand, 
—  1.  'range,  rove,  streifen,'  as  in  Avestan 
meregh,  and  Skt.  mrga ;  and,  on  the 
other,  —2.  'go  over  with  the  hand,  i.e. 
rub,  wipe,  strip  (a  tree,  a  cow),  milk': 
for  2,  cf.  o-/j,6py-vvfj.i,  'wipe  off';  a-fifpy-ca, 
'strip  off,  pluck';  a-/j.€\y-eiv,  Lat.  mu/g- 
ere,  '  to  milk ' ;  AS.  noun  meolc,  Eng. 
milk.'} 

+  apa,    wipe  away;    also  jig.,  of  guilt, 
[cf .  diro/j.6pyvv/j.i,  '  wipe  away.'] 
+  pra,  wipe  off,  polish. 

V  mrd  (mrlati,  mrlayati  [1041 2]).  be 
gracious ;  forgive,  [for  1,  see  Whitney 
54.] 

mrlika,  n.  grace,  mercy.  [Vmrd,  11864, 
Whitney  54.] 

mrta,  ppl.  dead  ;  as  n.  [1176a],  death. 
[V 1  mr,  '  die.'] 

mrta  vat,  adv.  as  if  dead.  [mrta, 
1107.] 

mrtyii,  m.  death.  [Vlmr,  'die,'  1165a: 
see  95 16.] 

V  mrd  (mrdnati;  mardati,  -te ;  mamarda; 
mardisyate  ;  mrditd  ;  marditum  ; 
mrditva;  -nifdya).  press  or  rub  hard, 
squeeze,  crush,  smash,  destroy. 


mrd] 


[220] 


[extension  of  V2mr,  'crush':  cf.  a-/j.a\S- 
vvto,  '  destroy '  e.g.  a  wall :  w.  mrdti,  '  soft, 
weak,'  cf.  Lat.  mollis,  *molvis,  *moldv-i-s, 
'  soft,  weak,'  and  &pa$vs,  *npaSv-s,  'slow' 
(for  rag,  cf.  Ger.  weich,  '  soft,'  w.  Eng. 
weak,  and  Lat.  len-is,  'soft,'  w.  len-tus, 
'slow'): 

with  v'  mrd  in  hima-mardana,  '  melting 
of  the  snow,'  we  might  compare  f*.f\8ia, 
'  melt,'  Eng.  melt ;  but  the  s  of  the  col- 
lateral form  smelt  makes  this  doubtful : 
see  also  mradas.] 
+  vi,  destroy. 

mfd,  /!  earth;  loam;  clay;  mound  of 
earth,  62 18.  [prop,  'crumbled  earth,' 
Vmrd:  similar  specializations  of  mg  are 
frequent  :  thus  AS.  mol-de,  'crumbling 
earth,  dust,'  Eng.  mol-d,  come  fr.  a  Vwza/, 
the  cognate  of  V2mr,  'crush,  crumble'; 
Ger.  Grand,  'sand,'  is  fr.  the  same  root 
as  Eng.  grind;  Ger.  Scholle,  'clod,'  and 
zer-schellen,  '  break  to  pieces,'  go  back  to 
the  same  root ;  logd  and  losta,  '  clod,' 
are  derivs  of  Vruj,  'break.'] 

mrdu,  a.  soft;  weak.     [V  mrd,  q.v.] 

mrnmaya,  a.  made  of  earth;  w.  grha, 
house  of  clay,  the  grave,  [mfd  -f-  maya : 
see  maya.] 

V  mrc,  (mrgati,  -te ;  mamarca,  mamrg£ ; 
amrksat  ;  mrsta  ;  mar  stum  ;  -mfgya). 

—  1.  touch,  mulcere,  stroke ;  grasp,  take 
hold    of;    —  2.    take   hold   of    mentally, 
consider.        [cf.   the   Hesychian   Bpaice'iv, 
V  *npaic,  '  grasp,  understand '  ;    Lat.  mulc- 
ere, '  stroke.'] 

+  abhi,  touch. 

V  mrs  (mfsyate,  -ti;  mamarsa,  mamrse; 
amarsista  ;  -mfsya  ;  caus.  marsayati). 
-1.  forget,  92 16;  -2.  (like  Eng.  not 
mind)  disregard,  treat  as  of  no  conse- 
quence, bear  patiently. 

m  e  k  a ,  a  setting  up,  in  su-m6ka.  [V  1  mi, 
'  establish.'] 

mekhala.y!  girdle,  see  59 8 K. 

meg  ha,  m.  cloud.     [Vmigh,  see  mih.] 

medas,  n.  fat.  [v'mid  or  med  (761a), 
medyati,  'be  fat.'] 

medha,    m.    —  1.    juice   of   meat,   broth; 

—  2.  sap  and  strength,  essential  part,  esp. 
of  the  sacrificial  victim;   —3.   sacrificial 


victim  ;     animal    sacrifice.         [cf.    \  mid 
under  m6das.] 

medhas,  wisdom,  m  su-medhas.  [equiv. 
of  medha.] 

medha,  f.  wisdom. 

melaka,  m.  assembly;  w.  kr,  assemble. 
[Vmil,  1181.] 

modaka,  m.  small  round  comfit,  sweet- 
meat, [prop,  'gladdener,'  s'mud,  1181: 
so  Eng.  cheer  and  refreshment  are  applied 
esp.  to  eatables.] 

maurija,  a.  made  of  Munja-grass;  —f. 
-I,  sc.  mekhala,  girdle  of  Munja-grass. 
[munja,  1208f.] 

maunji-nibandhana,  n.  ligation  of 
the  Munja-girdle. 

mauna,  n.  silence,     [muni,  1208d.] 

mna,  uncertain  verbal.  minded;  assumed 
on  account  of  sumna.  [V  mna.] 

V  mna  (manati ;  amnasit;  mnatd).  col- 
lateral form  of  v'  man,  '  be  minded,'  108g. 
[see  V  man  :  cf .  ni-/j.vh-fficoi,  '  keep  in 
mind.'] 

V  myaks    (mydksati  ;    mimyaksa    [785]; 
amyak).     be  fixed  in  or  on;  be  present. 
sam,  keep  together,  73 4. 

mradas,  n.  softness.  [Vmrad,  collateral 
form  of  Vmrd,  q.v.] 

V  ml  a  (mlayati  ;  mamlaii  ;  amlaslt  ; 
mlana).  wither.  [collateral  form  of 
V 1  mr,  '  die,'  and  so  '  perish,  decay, 
fade.'] 

mlana-sraj,  a.  having  a  withered  gar- 
land. 

V  mluc    (m!6cati  ;     muml6ca  ;    mlukta). 

go- 

+  a  p  a ,   go   off,   retire  ;    apamlukta,  re- 
tired, hidden. 

mleccha.  m.  barbarian.  [Vmlech.] 
v'  mlech  (mlecchati).  speak  unintelligibly 
or  barbarously,  [root  *mlek :  mlecchati 
is  for  *mlek-sketi,  like  prcchati,  q.v.,  for 
*prksketi :  cf.  a.-/ji(^)\aK-e1v,  V/uAeuc,  'err, 
miss ' ;  j8A.c^,  &\a.K-6s,  '  stupid.'] 


4  [509],  relative  pron.  —1.  who,  which; 
sometimes  following  its -correlative:  76,  17 18, 
29 6,  30 15,  33 16,  52 ",  73 9,  78 10,  79 7; 
evambhuto  vidvan,  yas  •  •  samarthas, 


[221] 


[yajiyaris 


tarn  doctus  •  •  qui  possit,  19 4;  —2.  but 
muck  oftener  preceding  its  correlative:  ya 

•  •  ta,  77 12,  69 7,  Sis,  1713,  2123(  22  4,  30  n, 
32 10 ;  yam  •  •  esara,  74 3 ;  yac  ca^ucyate 

•  •,   etad    alasyavacanam,  and  (what  is 
said,    i.e.)   as    for   the  saying  •  •,  that   is 
[fatalists'  ]  sloth-talk,  18 8- n ; 

—  3.  converting  the  subject  or  object  of  a 
verb  into  a  substantive  clause :  —  sometimes, 
perhaps,  merely  for  metre :  29 3,  38 "',  58 6 ; 
but  often  for  emphasis:  918,  56 19,  57 7;  y6 
paksa   asans,  te  jimuta  abhavan,  what 
were   wings,  those  became    clouds,  for  t6 
paksa  abhavan  jimutas,  93 3;  ay  dm  y6 
h6ta,  kir  u  sa  yamasya,  who  this  priest 

[is],  is  he  also  that  of  Yama,  88 10;  so 
yad,  even  w.  words  of  different  gender  and 
number,  as,  prajapater  va  etaj  jyestham 
tokam,  yat  parvatas,  of  P.  that  [was]  the 
first  creation,  what  the  mountains  are, 
9219;  so9515,  971; 

—  4.  which,  what,  as  adj.  pron.  agreeing 
w.  incorporated  antecedent :  na^asmai  vid- 
yiit    sisedha,    na    yam    miham    akirad 
dhradunim  ca,  not  for  him  did  the  light- 
ning avail,   not   what  mist   he   scattered 
abroad,  and  hail,  71*;  so  7 121  to  72  2,  74 4, 
7991,  833,    88 ~;  as  subst.  pron.,  the  ante- 
cedent not  being  expressed,  74 1>2,  78 18; 

—  5.    ya   in   special   connections :  ya   ya 
[511],  whoever,  whichever,  whatever,  who- 
soever, etc.,  13 12,  45 13 ;  so  ya  ka  ca,  68 10 ; 
ya  ka  cid,  60  ^  68 12;  ya  ka  cana,  916; 
ya  ka  cid,  anyone  soever,  no  matter  who, 
quilibet,  21 n;  so  ya  ta,  184;    —6.  two  or 
more   relatives   in  the  same  clause :  yo  'tti 
yasya  yada  mansam,  when  (who)  some- 
one  eats   the   flesh   of   (whom)  someone, 
29 ';  so  37  n,  66  ig;    -7.  ya,  if  anybody, 
si  quis    (really   an   anacoluthon) :  so   79 16; 
-8.  ya,  and  •  •  he,  7415;    -9.  for  further 
illustration,  see  512,    511 ;   for   derivatives, 
510 ;  for  influence  on  the  accent  of  the  verb, 
595 ;  cf.  yad,  yasmat,  yat,  yena. 

[orig.  and  primarily  a  demonstrative 
(like  Eng.  that  and  Ger.  der) :  cf.  6s,  'he,' 
in  ^  8'  os,  '  said  he ' ;  8>s,  '  so,'  in  oi>5'  Sis, 
'not  even  so';  —secondarily  a  relative 
(like  Eng.  that  and  Ger.  der}:  cf.  8s,  a  or 
•5;,  o  for  *j8,  'who,  which';  hence  yat, 


with  which  cf .  is,  '  as ' ;  —  but  these  com- 
parisons are  rejected  in  toto  by  some.] 

V  yaks  (yaksate).  perhaps  an  extended 
form  o/*yah  (*yagh),  'stir,  move  quickly ': 
and  so,  on  the  one  hand,  pursue,  esp.  pursue 
avengingly,  avenge,  and  on  the  other,  dart 
swiftly  (as  a  suddenly  appearing  light), 
[see  the  following  three  words  and  s'*yah : 
kinship  of  Ger.  jag-en,  '  pursue,  hunt,'  is 
doubted.] 

yaks  a,  n.  spirit  or  sprite  or  ghost;  as  /«. 
a  Yaksha,  one  of  a  class  of  fabulous  genii, 
attendants  of  Kubera.  [perhaps  '  a  rest- 
less one,'  Vyaks:  for  connection  of  mgs  of 
root  and  deriv.,  cf.  the  converse  relation 
of  Eng.  spirit  or. sprite  to  sprightly,  'brisk, 
stirring,'  and  cf.  Scott's  "restless  sprite."] 

yaksin,  a.  avenging.     [Vyaks.] 

yaks  ma,  m.  disease,  [perhaps,  the  sin- 
avenging  Varuna's  'avenger,'  Vyaks. 
1166.] 

V  yaj  (yajati,  -te ;  iyaja,  Ij6  [784 3]; 
ayaksit,  ayasta ;  yaksyati,  -te ;  ist& ; 
yastum  ;  istva  ;  caws,  yajayati).  honor 
a  god  (ace.),  99 12;  worship;  worship 
with  prayer  and  oblation  (instr.) ;  and  so 
consecrate,  hallow,  offer ;  sacrifice ;  in 
Veda,  active,  when  one  honors  or  sacrifices 
(e.g.,  as  a  paid  priest)  on  account  of  another, 
and  middle,  when  one  sacrifices  on  one's 
own  account;  yajamana,  as  m.  one  who 
institutes  or  performs  a  sacrifice  and  pays 
the  expenses  of  it;  —  caus.  cause  or  help 
or  teach  a  person  (ace.)  to  worship  with 
a  certain  sacrifice  (instr.) ;  serve  a  person 
as  sacrificing  priest,  [cf .  07-0$,  '  worship, 
sacred  awe,  expiatory  sacrifice';  afoucu, 
*a.y-jofj.ai,  '  stand  in  awe  of,'  e.g.  gods  ; 
ay-vos,  'worshipped,  hallowed',  w.  yaj- 
ya,  '  colendus,'  cf .  07-105,  '  to  be  wor- 
shipped, holy ' :  different  is  &yos,  see 
agas.] 

+  a ,  get  as  result  of  sacrifice  a  thing 
(ace.)  for  a  person  (dat.),  einem  etwas 
er-opfern. 

yajatra,  a.  venerable,  holy.  [Vyaj, 
1185d.] 

yajiyans,  a.  excellently  sacrificing,  right 
cunning  in  the  art  of  sacrifice.  [Vyaj, 
1184,  468.] 


yajurveda] 


[222] 


yajur-ved.4,  m.  the  Veda  of  sacrificial 
texts,  Yajurveda.  [see  yajus.] 

yajusmant,  a.  (possessing,  i.e.)  accompa- 
nied by  sacrificial  texts ;  —f.  -mat!  (sc. 
istaka),  Yajushmati,  name  applied  to 
certain  bricks  used  in  building  the  sacred 
fire-pile,  and  so  called  because  each  was 
laid  with  the  recitation  of  a  special  text 
of  its  own.  [yajus,  1235.] 

yajus,  n.  —  1.  sacred  awe;  worship;  —  2. 
sacrificial  text,  as  distinguished  from 
stanza  (re)  and  chant  (saman);  —3.  the 
collection  of  such  texts,  the  Yajur-veda. 
[Vyaj,  1154.] 

yajna,  m.  worship,  devotion  (so  in  Veda); 
later,  esp.  act  of  worship,  sacrifice,  offering 
(these  the  prevailing  mys).  [v'yaj,  1177a, 
201.] 

yajna-kratti,  m.  sacrifice-ceremony, 
i.e.  rite.  [1280b.] 

yajna-cchaga,  m.  sacrifice-goat,  [cha- 
ga,  227.] 

yajna-patra,  n.  sacrificial  utensil. 

yajnartham,  adv.  for  a  sacrifice,  [ar- 
tham,  1302c4.] 

yajniya,  a.  —  1.  worthy  of  worship  or 
sacrifice,  reverend,  holy,  divine  ;  —  2. 
active  or  skillful  in  sacrifice,  pious ;  as  m. 
offerer,  [yajna,  1214.] 

yajfiopavita,  a.  the  sacrifice-cord,  sacred 
cord  worn  over  the  left  shoulder,  [upa- 
vita.] 

yajvan,  m.  worshipper,  sacrificer.  [Vyaj, 
1169.  la.] 

V  yat  (yatati,  -te  ;  yete  ;  ayatista  ; 
yatisyati,  -te ;  yatita,  yatta ;  yatitum ; 
-yatya).  —1.  act.  join,  trans.;  —2. 
mid.  join,  intrans.;  range  one's  self  in 
order,  proceed  in  rows,  86  w;  —3.  mid. 
try  to  join,  strive  after;  take  pains ;  —  4. 
cans,  (cause  to  attain,  i.e.)  requite  with 
reward  or  punishment.  [perhaps  orig. 
'reach  out  after'  and  akin  w.  Vyam.] 
+  a ,  reach  to,  attain,  get  a  foot-hold. 
+  pra,  (reach  out,  i.e.)  make  effort,  take 
pains. 

yat  as,  adv.  from  what  (time  or  place  or 
reason):  —1.  where,  614;  —2.  because, 
for,  28 2s,  38 5;  esp.  common  as  introducing 
a  proverb  or  the  first  (only)  of  a  series  of 


proverbs  motivating  a  preceding  statement 
or  action,  e.g.  19 7;  yatas  •  •  tena,  since  •  • 
therefore,  30 ";  so  yatas  •  •  atas,  36 2 ; 
yatas  •  •  tad,  37 6 ;  cf.  tatas.  [pron.  root 
ya,  510,  1098.] 

1  yati  [519],  pron.  as  many,  quot.     [pron. 
root  ya,  510,  1157.4.] 

2  yati,  m.  ascetic,  man  who  has  restrained 
his   passions   and   abandoned  the  world ; 
see  agrama  and  65  3  N.     ['  striver,  one  who 
takes  pains,  one  who  castigates  himself,' 
Vyat,  1155:   its  mg  was  perhaps  shaded 
towards  that  of  '  restrainer '  by  a  popular 
connection    of     the     word    with     \fyam, 
11571,  cf.  954d.] 

yatna,  m.  a  striving  after ;  effort;  pains; 
w.  kr :  take  pains ;  bestow  effort  upon 
(loc.),  have  a  thing  (loc.)  at  heart,  I13; 
yatne  krte,  pains  having  been  taken. 
[Vyat,  1177.] 

yatra,  adv.  where,  e.g.  II10;  whither; 
-correl.  w.  tatra,  24*,  85 19;  w.  ena,  83 10 ; 
yatra  yatra,  where  soever;  catuspathe, 
yatra  va,  at  a  quadrivium,  or  somewhere 
(else),  104 21.  [pron.  root  ya,  510,  1099.] 

yatha,  rel.  adv.  and  con/.  —1.  in  which 
way,  as ;  sometimes  following  its  correlative  : 
tatha  •  •  yatha,  22  14,  43  2°,  44^;  evam 

•  •  yatha,  37 8 ;  —  2.  but  much  oftener  pre- 
ceding its  correlative:   tesam  sam  hanmo 
aksani,    yatha^idarh    harmiam,    tatha, 
of  them  we  close  the  eyes,  as  (we  close) 
this  house,  so,  77 13;  so  61 6,  27 14,  21 16- 18, 
etc.;  yatha  •  •  evam,  1818,  95 7-9;  yatha 

•  •  eva  (Vedic),8Ql^s; 

—  3.  correlative  omitted:  buddhim  pra- 
kurusva,  yatha^icchasi,  decide  (so),  as 
thou  wishest,  9  n ;  5  2°,  etc. ;  so  with  verbs 
of    saying,    etc.:     tad    brohi,    yatha  •  • 
upadadhama,  this  tell  us  (viz.  the  way) 
in  which  we  are  to  put  on  •  •,  96 u;  so 

88  6-  7; 

—  4.  without  finite  verb,  as  mere  particle 
of  comparison,  as,  like,  e.g.  619;  so  enclitic 
at  end  of  a  pada,  71 12-  M,  87  ",  1 6,  2  »,  31 1, 
43 4;    in   solemn    declarations:    yatha    •   ', 
tena  satyena,  as  surely  as  •  •,  so,  13  w  ff . ; 

—  5.    combinations    (cf.    ya    5);    yatha 
yatha  •  •  tatha  tatha,  according  as  •  •  so, 
the  more  •  •  the  more,  48 13 ;  yatha  tatha, 


[223] 


[yadi 


in  some  way  or  other  (cf.  ya5  end),  at 
any  rate,  62  9 ; 

—  6.  in  order  that,  so  that,  ut,  (so) 
that  :  in  Veda,  w.  subjunctive,  88 14, 
89  5,10,15^  90 19.  iater>  w_  opL>  J49.  w,fut, 

ind.,  3*;  w.  pres.  ind.,  yatha  svami  ja- 
garti,  tatha  maya  kartavyam,  I  must 
act  so,  that  the  master  wakes,  30 16;  so 
37  5'7,  38 22,  39 !;  -7.  that,  w.  verbs  of 
saying,  knowing,  etc.,  30 7 ;  —for  influence 
on  accent  of  verb,  see  595.  [pron.  root  ya, 
510,  1101 :  cf.  article  ya.] 

yatha-kartavya,  a.  requiring  to  be 
done  under  given  circumstances ;  as  n. 
the  proper  course  of  action,  41 n. 

yathakamam,  adv.  according  to  wish, 
agreeably,  16 2 ;  in  an  easy-going  way, 
slowly,  49 14.  [yatha  +  kama,  1313b.] 

yatha-karya,  =  yathakartavya. 

yathakramam,  adv.  according  to  order, 
in  regular  series.  [yatha  +  krama, 
1313b.] 

yathagata,  a.  on  which  one  came ; 
-am,  adv.  by  the  way  by  which  one  came, 
[yatha  +  agata,  Vgam,  1313b.] 

yathangam,  adv.  limb  after  limb  or 
limb  on  limb ;  membratim.  [yatha  + 
anga,  1313b.] 

yathatatham,  adv.  as  it  really  is,  ac- 
curately, [yatha  +  tatha,  1313b,  1314a.] 

yathabhimata,  a.  as  desired,  that  one 
likes,  [yatha  +  abhimata,  Vman.] 

yathabhimata-dega,  m.  desired  place, 
place  that  one  likes.  [1280 *.] 

yathayogyam,  adv.  as  is  fit,  according 
to  propriety,  [yatha  +  yogya,  1313b.] 

yathartha,  a.  according  to  the  thing  or 
fact,  true ;  as  n.  the  pure  truth,  [yatha 
+  artha.  ] 

yatharha,  a.  according  to  that  which  is 
fit ;  -am,  adv.  suitably,  according  to  one's 
dignity,  [yatha  +  arha,  1313b.] 

yathavat,  adv.  according  to  le  comment, 
comme  il  faut,  duly,  [yatha,  1107.] 

yathavidhi,  adv.  according  to  prescrip- 
tion or  rule,  [yatha  +  vidhi,  1313b.] 

yatha-vrtta,  a.  as  happened;  -am,  w. 
verb  of  telling:  either  the  actual  occurrence 
or  circumstances  (as  nom.  or  ace.  s.  «.), 
or  as  it  really  happened  (as  adv.,  1313b). 


yathagraddham,  adv.  according  to  in- 
clination, as  you  will,  [yatha  +  graddha, 
1313b,  3342.] 

yathepsita,  a.  as  desired  ;  -am,  adv. 
according  to  one's  wish,  [yatha  +  Ipsita, 
Vip.] 

yathokta,  a.  as  (afore-)said ;  -am,  adv. 
as  aforesaid,  [yatha +  ukta.] 

yad,  —1.  as  nom.  ace.  s.  n.  to  ya,  see  ya; 
used  in  cpds  and  derivs,  see  510;  —  2.  as 
conjunctive  adv.  that ;  tan  na  bhadram 
krtam,  yad  vigvasah  krtas,  therefore 
it  was  not  well  done  (herein),  that  trust 
was  reposed,  22 n ;  ninya  ciketa,  prgnir 
yad  udho  jabhara,  he  knoweth  the 
secret,  that  P.  offered  her  udder,  78 3 ; 
introducing  oratio  recta,  38 l;  yad  •  •,  tad, 
as  for  the  fact  that  •  •,  therein,  36 1 ;  so 
94 1G ;  yad  vai  tad  abruvan,  as  for  the 
fact  that  they  said  that,  indeed,  96  '23 ; 

—  3.  in  causal  connections:  like  Eng.  that 
(i.e.  on  account  of  which),  78 16;  yad-  • 
tad,     since  •  •  therefore,    17 5;     yad  •  • 
tasmat,  inasmuch  as  •  •  therefore,   153; 
since    (i.e.   considering   that),    79 14;   pur- 
pose:   in  order  that,  78 9,  72 12'14;  result  : 
that,    71e-7;     etadrga    dharmajna,   yan 
mam  hantum  udyatas,  so  understanding 
the    law,   as    to    undertake   to   slay  me, 
285; 

—  4.    temporal :    as,   86 6 ;    tad  •  •  yad, 
then  •  •  when,  71 2;   yad  •  •  tatas,  when 
•  •  then,  92 12;   so  yad  •  •  taditna,   70 7; 
correl.  often  lacking:  yad  '",•',  when  •  •, 
(sc.  then),  75 12;  so  80  3,  81 17;  while,  71 5; 
—  hence,  the  temporal  use  passing  insensibly 
(cf.  yad  va§ama,  when  or  if  we  will,  73 17, 
and   Eng.   when   w.    Ger.   wenn)    into   the 
conditional,  -  5.  if,  80 9- 10' n ;  -yad  placed 
within    the    dependent   clause,    78 8    (quoted 
under   2),    79 14;     —for    influence    on   acct 
of  verb,  see  595.       [pron.    root    ya,    510, 
lllla.] 

y  a  d  a ,  adv.  when ;  yada  •  •  tada  or  tatas, 
when  •  •  then ;  yada  •  •  atha,  Vedic, 
84  s,  6, 7  .  yada  yada,  quandocunque,  see 
tada.  [pron.  root  ya,  1103a.] 

ya,di,  adv.  if;  —1.  w.  pres.  ind.  in  protasis: 
apodosis  has  pres.  ind.,  20 17,  37 12;  42 14, 
43  7,  65  23,  99  21;  has  fut.,  39  20,  44*;  has  im- 


yadbhavisya] 


[224] 


perative,  10 16;  has  no  finite  verb,  18 n,  25  8, 
289,  401;  —  2.  w.  fut.  in  protasis  and  apo- 
dosis,  920,  II3;  —3.  w.  pres.  opt.  in  protasis 
and  apodosis,  317,  98 20;  —4.  w.  no  finite 
verb  in  protasis:  apodosis  has  imperative, 
32 17,  48",  84  9;  has  no  finite  verb,  27 18, 
28 12,  63  9 ;  —  alternative  conditions :  •  •  va, 
yadi  va  •  •,  •  •  va,  whether  •  •,  or  •  •, 
or  •  •,  28 12;  —apodosis  introduced  by  tada 
(e.g.  25 8),  tad  (37 12),  tarhi  (32"),  or 
without  adv.  (e.g.  317).  [pron.  root  ya, 
1103d.] 

yadbhavisya,  a.  who  says  yad  bhavis- 
yati,  (tad)  bhavisyati  or  "  What  will  be, 
will  be  " ;  as  m.  fatalist ;  Yadbhavishya  or 
Whatwillb',  name  of  a  fish.  [1314b.] 

V  yam  (yacchati,  -te  [747];  yayama, 
yeme"  ;  ayamsit,  ayamsta  ;  yamsyati ; 
yatd  ;  yamtum ;  yamitva  ;  -yamya). 
hold  ;  hold  up,  sustain,  support  ;  hold 
back,  restrain ;  hold  out,  offer,  grant, 
furnish  ;  show  (the  teeth),  77*.  [cf. 
C*?/"'a,  'restraint,  i.e.  punishment.'] 
+  a,  hold  out,  i.e.  extend,  and  so  (like 
Eng.  extend),  lengthen;  ayata,  extended, 
long. 

+  ud,   —1.    raise    (the   arms,   weapons), 
35  20;  —  2.  (like  Eng.  take  up,  i.e.)  under- 
take   or    set    about    (a   thing) ;    udyata, 
having  undertaken,  w.  inf.,  28 6. 
+  sam-ud,   like  ud-yam  [1077b]:   — 1. 
raise;   —  2.  set  about;   samudyata,  hav- 
ing set  about,  w.  inf.,  40 20. 
+  u  p  a ,   hold   on   to,  take   hold  of ;  esp., 
middle,  take  to  wife,  marry,  98 8. 
-I-  n  i ,  hold,  restrain ;   niyata,  having  re- 
stricted one's  self  (to  a  certain  thing),  all 
intent  upon  one  definite  object. 
+  pra,  hold  or  reach  out,  offer,  give;  give 
in  marriage   (as  a  father  his  daughter), 
98  7. 

+  prati-pra,  offer  in  turn,  pass  (food), 
w.gen.,  100  2\ 

+  vi,  hold  asunder,  stretch  out. 
-t-s  am,  hold  together,  co-hibere,  hold  in 
check ;  samyata,  restrained. 

yama,  —1.  a.  holding,  restraining ;  —2.  m. 
(holder,  i.e.)  bridle.  [Vyam.] 

yama,  —1.  a.  paired,  twin,  geminus;  as  m. 
a  twin;  —2.  The  Twin,  Yama,  who,  with 


his  sister  Yami,  constituted  the  first 
human  pair,  selection  Ixiii. ;  honored  as 
father  of  mankind  (cf.  also  manu)  and  as 
king  of  the  spirits  of  the  departed  fathers 
(pitaras),  see  83  *N.  ;  in  later  times,  re- 
garded as  the  'Restrainer'  (Vyam)  or 
'  Punisher,'  and  ruler  of  death  and  of  the 
dead  in  the  under-world,  711;  —  yaml,  f. 
Yami,  twin  sister  of  Yama.  [so  Thomas, 
Hebrew  teom,  means  '  twin.'] 

yama-rajan,  a.  having  Yama  as  their 
king ;  as  m.  subject  of  Yama.  [1302a.] 

yayati,  m.  Yayati,  a  patriarch  of  the 
olden  time,  son  of  Nahusha.  [perhaps 
'The  Striver,'  Vyat,  cf.  1155.2c:  or  from 
Vya,  1157.1c.] 

yava,  m.  orig.  prob.  any  grain  or  corn, 
yielding  flour;  later,  barley-corn,  barley, 
[cf .  £ejo,  *£oF-w(, '  corn.'] 

yava-madhyama,  a.  having  a  barley- 
corn middle,  i.e.  big  in  the  middle  and 
small  at  the  ends,  like  a  crescendo-dimin- 
uendo sign;  as  n.  the  Yavamadhyama, 
name  of  a  candrayana  or  lunar  penance. 
[1297,  1280b.] 

yavistha,  a.  youngest;  esp.  of  a  fire  just 
born  of  the  sticks  of  attrition  or  just  set 
on  the  altar,  [superl.  to  yiivan,  q.v.,  but 
from  the  simpler  *yu,  468.] 

yavisthya,  a.  =  yavistha,  but  always  at 
the  end  of  a  pada  and  as  diiambus. 

yaviyans,  a.  younger.  [comp.  to 
yiivan,  q.v.,  but  from  the  simpler  *yu, 
468.] 

yagas,  n.  fame,  honor.     [1151. 2a.] 

yagas,  a.  honored,  splendid.     [1151. 2a.] 

yasti,  f.  staff,  [perhaps  'a  support,'  fr. 
yacch,  quasi-root  of  the  present  system 
of  yam:  cf.  220,  1157.] 

V  yah,  stir,  move  quickly,  inferred  fr.  yaks, 
q.v.,  and  yahva,  'continually  moving, 
restless.' 

V  ya  (yati;  yayau;  ayasit[911];  yasyati; 
yata;  yatum;  yatva;  -yaya).  —1.  go, 
39 l;  yatas,  avasitasya,  of  him  that 
journeys  (and)  of  him  that  rests,  71 8;  w. 
astam,  62  u,  see  astam ;  —  2.  go  to,  w.  ace., 
43 17,  91 6;  w.  dot.  49";  -3.  go  to,  i.e. 
attain  to  (a  condition) :  e.g.  devatvam  ya, 
attain  to  godhead,  i.e.  become  divine, 


[225] 


[Vyuj 


1921;  so  17  22,  etc.;    -4.  yatu,  lot  it  go, 
no  matter,  44  8. 

[collateral    form    of    Vi,    'go,'    108g: 
hence  yana,  '  passage,  way,'  w.  which  cf . 
Lat.  janus,   'passage,   archway/    and    the 
god  thereof   Janus:    fr.   Vya  comes  also 
ya-ma,  '  period  or  watch  of    the  night ' ; 
Hi-pa,   '  time,    season,'    Eng.  year,   show   a 
development  of   mg  like  that  of   yama, 
q.v.,    but    their    connection    w.    Vya    is 
doubtful  (see  2  vara).] 
+  a  n  u ,  go  after,  follow. 
+  a ,  come  hither  or  to  or  on. 
+  s  a  m  -  a ,  come  hither  together ;  assem- 
ble ;  samayata,  come. 
+  ud,  go  forth  or  out. 
+  up  a,  go  or  attain  unto. 
+  pra,  go  forth;  set  out. 

V  yac  (yacati,  -te  ;  yayace  ;  ayacista  ; 
yacisy6  ;  yacita  ;  yacitum  ;  yacitva ; 
-yacya).  make  a  request;  ask  a  person 
(ace.)  for  a  thing  (ace.),  46  u;  ask  a 
thing  (ace.)  of  a  person  (abl.),  5521. 

yat,  adv.  as;  temporally,  so  long  as,  .79 13. 
[abl.  of  pron.  root  ya,  1114a,  510:  see 
under  ya.] 

yat  ana,  f.  requital  ;  esp.  punishment, 
pains  of  hell.  [Vyat,  1150.] 

yatr,  m.  avenger.    ['  pursuer,'  Vya,  1182.] 

yana,  m.  way;  as  n.  wagon.    [Vya,  1150.] 

yama,/.  -I,  a.  of  or  coming  from  Yama. 
[yama,  1208f.] 

yama,  in.  —1.  course  or  going,  78 5;  —  2.  as 
in  Eng.,  course  (of  a  feast);  —3.  watch 
of  the  night.  [Vya,  1166:  for  mg  2,  cf. 
irtpi-oSos,  'way  around,  circuit,  course  at 
dinner/  and  Ger.  Gang,  '  course ' :  for 
mg  3,'  cf.  irfptoSos,  'time  of  circuit.'] 

yavant  [517],  —1.  a.  as  great,  1019;  as 
many,  64 4,  105 4 ;  as  much ;  preceding  its 
correl.  tavant;  —  2.  yavat,  adv.  as  long, 
while ;  tavat  •  •  yavat,  so  long  •  as, 
19 2,  42 3  ;  yavat  •  •  tavat  :  as  long 
as  •  •,  so  long,  15 5,  32 2,  40 18;  as  soon 
as  or  the  moment  that  •  •,  then,  44 15, 
22 7;  —3.  yavat,  as  quasi-prep,  w.  ace.: 
during;  up  to  (in  space  or  time);  sarpa- 
vivaram  yavat,  as  far  as  the  serpent's 
hole,  39 13;  adya  yavat,  until  to-day, 
24 ".  [pron.  root  ya,  517.  cf.  tavant.] 


yavayad-dvesas,  a.  driving  away  foes. 
[V2yu,  'keep  off':  see  1309.] 

V  lyu  (yaiiti  [626],  3rd  pi.  yuvanti,  mid. 
yute  ;  yuvati,  -te  ;  Jinite  forms  Vedic 
only;  yuta ;  -yuya).  fasten,  hold  fast; 
draw  towards  one,  attract ;  join,  unite. 
+  s  am,  unite;  samyuta,  connected  with, 
i.e.  having  reference  to,  59 14. 

V  2yu  (yuy6ti;  yucchati  [60S2];  ayauslt; 
yuta;  -yuya;  cans,  yavayati).  repel, 
keep  off  or  separate,  trans. ;  sometimes 
keep  off  or  separate,  intrans. ;  a  Vedic 
word. 

+  pra,  remove;  prayucchant,  removing 
(intrans.),  moving  away,  and  so  (like  Eng. 
absent),  heedless. 

yu,  root  of  2d  pers.  pronoun,  cf.  494.  [cf. 
v/j.e7s,  Lesbian  tf/u/ues,  'ye':  kinship  of 
Eng.  ye,  doubtful.] 

yukti,  f.  —  1.  a  yoking,  harnessing; 
-2.  yoke,  team.  [Vyuj,  1157,  219:  cf. 
£eC|iy,  *£evy-<ri-s,  '  a  yoking.'] 

yuga,  n.  —  1.  yoke;  —2.  couple,  pair; 
—  3.  esp.  w.  manusa,  a  human  generation 
(as  that  which  is  united  by  common 
descent),  -yei/os  avdpwirccv ;  — 4.  and  so,  in 
a  temporal  sense,  an  age  of  the  world,  see 
58ly.  [Vyuj,  q.v.,  216.  1:  cf.  yugma.] 

yugapat-prapti,/  simultaneous  reach- 
ing or  arriving  at.  [1279  and  a.] 

yugapad,  adv.  simultaneously.  [ap- 
parently ace.  s.  n.  of  an  adj.  *yuga-pad, 
'  pair-footed,  even-footed,  side  by  side/  a 
possessive  form  (1301)  of  a  descriptive 
cpd  (1280b)  *yuga-pad,  'pair-foot.'] 

yugma,  a.  paired,  even;  as  n.  pair, 
couple.  [Vyuj,  1166,  216.5:  for  mg,  cf. 
couple,  Lat.  copula,  *co-ap-ula,  Vap  +  co-, 
'fit  or  join  together.'] 

V  yuj  (yunakti,  yuakt£ ;  yuyoja,  yuyuj6; 
ayukta ;  yoksyati,  -te ;  yukta ;  y6ktum ; 
yuktva;  -yujya;  yojayati).  -1.  yoke; 
harness ;  make  ready  for  draught,  used 
of  wagon  (101 1T)  as  well  as  of  steed  (726) ; 
then,  generalized,  —2.  make  ready,  set  to 
work,  apply;  use,  e.g.  the  Soma-press- 
stones,  76 18;  yukta,  engaged  upon  (loc.), 
busied  with,  62 u ;  —  3.  unite  ;  middle, 
unite  one's  self  with  (instr.);  yujana,  in 
company  with,  73 12;  —4.  passive,  be 
15 


[226] 


united  with  (instr.),  i.e.  become  possessed 

of,   60 15;    yukta:    possessed   of    (instr.), 

1 12 ;    having  •  •,    at    end    of  cpd,    65 J- ; 

—  5.  pass,  be  joined  or  made  ready,  and  so 

be    fitted,    suited;    yukta,    fit,    suitable, 

right,  proper,  23 19;    yuktam,  adv.  fitly, 

rightly,   etc.,  362;  -6.  yojayati  [1041 2], 

apply  ;  lay  on,  102  u.     [cf .  ^eiry-yy/zt,  Lat. 

jung-o,   'yoke,   harness,   join';    w.  yuga, 

'yoke,'  cf.   £vy6v,  Lat.  jugum,  Ger.  Jock, 

Eng.  yoke  :  for  euphony,  see  219.] 

+  ud,  mid.  make  one's  self  ready,  set  to 

work,  exert  one's  self. 

+  up  a,  mid.  harness,  put  to,  73 13;  apply, 

use. 

+  ni,    mid.  —1.    fasten   to;  —  2.  put    (a 

task)  upon,  commission;   —caus.  [1041 2], 

set,    lay,    e.g.  snares,   24 n.       [for  mg  2, 

cf.  niyoga;  also  Eng.  en-join  w.  its  Lat. 

predecessor  in-jungere.~\ 

+  pra,    apply,    use;     w.   namaskaram, 

employ,  i.e.  do  adoration. 

+  s am,  join  together,  unite;  samyukta, 

at   end  of  cpd:  joined  with,  i.e.  endowed 

with,   34  4;    connected    with,    i.e.   having 

reference  to,  59 12>  u. 

yuj  [389,  219,  386b],  -1.  a.  yoked  to- 
gether; as  m.  yoke-fellow,  and  so  comrade, 
88s;  —2.  a.  paired,  even.  [Vyuj:  see 
ayuj  and  ayuja.] 

yujya,  a.  united,  combined.  [Vyuj, 
1213e.] 

yuddha,  ppl.  fought;  as  n.  [1176a],  fight, 
battle,  contest.  [Vyudh,  1176,  160.] 

yuddha-varna,  m.  a  sort  of  battle;  a 
battle,  so  to  speak. 

Vyudh  (yiidhyate;   yuyudh6;    ayuddha ; 
yotsyate;  yuddha;  y6ddhum  ;  -yiidhya). 
fight,     [cf .  vo-fj.ii'Tj,  *\>9-fjuvri,  '  battle.'] 
+  a,  fight  against. 

yiidh,/.  fight.     [Vyudh.] 

yudhi-sthira,  m.  Yudhishthira,  son  of 
Pandu  and  Kunti,  to  whom  Brihadacva 
tells  the  story  of  Nala ;  see  1 14  N.  ['  firm 
in  battle,'  yudh-i  (1250c)  -f  sthira.] 

V  yup  (yuy6pa;  yupita;  yopayati[10412]). 
set  up  an  obstacle,  block  or  bar  the  way ; 
hinder,  thwart,  80 10 ;  obstruct  or  clog,  see 
86  OK. 

yuvd,  pron.  stem,  2d  pers.  dual,  491. 


yuvati,  serving  as  a  feminine  to  ydvan. 
young  woman;  maiden.  [1157.3  end: 
perhaps  pres.  ppl.  of  V  1  yu,  '  attract.'] 

yuvan  [427],  a.  young;  as  subst.  young 
man  (distinguished  from  bala,  'child,' 
28  12);  youth  (used  even  of  youthful 
gods).  [perhaps  fr.  v'lyu,  'attract,' 
suffix  an,  not  van,  1160  :  see  yaviyans, 
yavistha,  yuvati  :  cf  .  Lat.  juven-i-s, 
'young';  w.  juven-cu-s,  'young,'  cf.  Ger- 
manic *yuvunga,  ijnnga,  Eng.  young  ;  also 
Old  Eng.  yung-fye,  Spenser's  youngth,  Eng. 
youth.'} 

yusm£,  see  491. 

yutha,  m.  n.  herd.  [prop,  'a  union,' 
v'lyu,  'unite,'  1163:  for  mg,  cf.  also  Ger. 
Bande,  'gang  or  set  of  men,'  and  Eng. 
band,  'company,'  both  indirectly  fr.  the 
root  of  bind.~\ 

yutha-natha,  m.  protector  or  leader  of 
the  herd. 

yutha-pa,  m.  keeper  or  protector  of  the 
herd;  esp.  the  elephant  that  leads  the 
herd. 

yutha-pati,  m.  lord  of  the  herd;  esp. 
the  elephant  that  leads  the  herd. 

yunas,  see  427. 

yuyam,  see  491. 

yena,  adv.  —1.  wherefore,  6  2  ;  —2.  yena 
•  •  tena,  because  •  •  therefore,  64  9;  —3. 
that,  ut,  introducing  a  result  and  corre- 
sponding to  a  '  such  '  or  '  so'  expressed 
(21  10)  or  implied  (IIs).  [pron.  root  ya, 


yestha,  pronounced  yaistha,  a.  (best 
going,  i.e.)  swiftest.  [Vya,  470  3,  468.] 

y  6  g  a  ,  TO.  —  1.  a  setting  to  work  ;  use  ; 
appliance  (act  of  applying);  —2.  appli- 
ance (thing  applied),  and  so  means;  esp. 
supernatural  means,  magic,  56  8;  —  3.  (the 
applying  one's  self  to  a  thing,  and  so) 
pursuit  or  acquisition  (of  a  thing),  cf. 
ksema  ;  —  4.  connection,  relation  ;  -yogat, 
at  end  of  cpd,  from  connection  with  •  •,  i.e. 
in  consequence  of  •  •.  [Vyuj,  216.  1.] 

y6gya,  a.  of  use,  suited  for  use,  fit,  fit- 
ting. [y6ga,  1212a.] 

yoddhr,  m.  fighter.     [Vyudh,  1182,  160.] 

yodhin,  a.  at  end  of  cpds,  fighting. 
[Vyudh,  1183«.] 


[227] 


[rajas 


y6ni,  m.f.  —  1.  lap;  womb  or  birth-place ; 
—  2.  place  of  origin;  origin,  93 4;  —3. 
birth-place,  i.e.  home ;  place  of  abiding ; 
place,  86 17,  89 8,  RV.  x.125.7;  -4.  (like 
Eng.  origin  or  birth)  family,  race;  form 
of  existence  (as  man,  Brahman,  beast, 
etc.,  in  the  system  of  transmigrations)  as 
this  form  is  determined  by  birth,  67  ~\ 
['  the  holder '  of  the  born  or  unborn  babe, 
v'lyu,  'hold,'  1158. 22:  cf.  the  analogous 
metaphors  in  Lat.  con-cipere,  'take,  hold, 
conceive';  and  in  volva,  'cover,  envelope,' 
and  so  '  womb,'  fr.  a  root  cognate  with 
1  vr,  '  cover.'] 

yonitas,  adv.  from  birth,  by  blood,  [yoni, 
1098b.] 

yosit,  f.  young  woman,  maiden,  [per- 
haps '  the  attractive  one,'  fr.  V 1  yu, 
'attract,'  1200a,  383.  3  (through  the  inter- 
mediate form  y6-sa,  1197,  of  the  same 
mg) :  cf.  yuvati.] 

yauvana,  n.  youth,  period  between  child- 
hood and  maturity,  adolescence  (of  man 
or  maid),  [yrivan,  1208a.] 

yauvana-daga,/*.  time  of  youth. 


V  ranh  (ranhati,  -te).  —1.  make  to  run; 
hasten,  trans. ;  —  2.  mid.  run ;  hasten,  in- 
trans.  [for  *rangh :  cf .  the  forms  langh 
and  raghii,  and  see  under  laghii.] 

rakta,  ppl.  colored;  esp.  red?  as  n.  blood. 
[Vranj,  954a.] 

V  Iraks  (raksati,  -te;  raraksa;  araksit; 
raksita ;  raksitum;  -raksya).  de-fend, 
protect ;  keep,  i.e.  both  retain  and  main- 
tain; take  care  of  (as  a  sovereign),  i.e. 
govern ;  guard,  ward ;  save,  [a  desid. 
extension  of  V*rak  or  ark:  cf.  dAe£-o!, 
'  ward  off,'  which  bears  a  similar  relation 
to  VaAK  or  apK  in  &\-a\K-f,  'warded  off,' 
apK-fca,  'ward  off,  protect';  cf.  also  Lat. 
arc-eo,  '  ward  off,'  arx,  '  stronghold  of  de- 
fence, citadel ' ;  AS.  ealh-stede,  '  defence- 
stead,  strong-hold ' ;  ealgian,  '  protect ' : 
for  the  two  chief  mgs  of  \  raks,  cf.  Lat. 
de-fendere,  'ward  off,  protect.'] 
+  pari,  protect  around ;  save. 

V  2  r  a  k  s ,  harm,  in  raksas.  [perhaps  only 
another  aspect  of  1  raks,  '  ward  off/  i.e. 
'beat  away.'] 


raksaka,  /«.  keeper;  warder;  protector. 
[Vlraks,  1181.] 

raks  ana,  n.  protection;  preservation. 
[Vlraks,  1150.] 

raksas,  n.  —1.  harm;  —  2.  concrete, 
harmer,  name  of  nocturnal  demons  who 
disturb  sacrifices  and  harm  the  pious. 
[V  2  raks,  1151.2a.] 

raksa,  f.  protection;  watch.  [Vlraks, 
1149.] 

raksi,  a.  guarding,  at  end  of  cpds. 
[Vlraks,  1155.] 

r  a  k  s  i  t  r ,  m.  protector ;  watcher.  [V 1  raks, 
1182a.] 

raghii,  —1.  a.  running,  darting,  swift; 
as  m.  runner;  —  2.  m.  Raghu  (The  Run- 
ner, Apo/tevs),  name  of  an  ancient  king. 
[Vranh,  q.v.:  older  form  of  laghii,  q.v.] 

ranga,  m.  —1.  color;  —2.  theatre,  amphi- 
theatre. [Vraj  or  rafij,  216. 1 :  connection 
of  mg  2  unclear.] 

V  raj  or  ranj  (rajyati,  -te;  rakta;  -rajya; 
cans,  ranjdyati).  —1.  be  colored;  esp. 
be  red;  rakta:  red;  dyed;  as  n.  blood; 

—  2.  fi(j.  be  affected  with  a  strong  feeling 
(cf.    raj  +  vi) ;    esp.    be    delighted   with, 
have  pleasure  in,  be  in  love  with;  —cans. 

—  1.  color;  redden;    —2.  delight,  please, 
make  happy. 

[orig.  'be  bright  or  white'  (whence 
rajaka) ;  then  'glow,  be  red":  see  the 
ident.  V3rj  and  its  cognates  tipyvpos,  etc.; 
and  cf .  V  f>ey  in  aor.  f>t£ai,  '  dye/  and 
peyevs,  'dyer':  w.  this  root  may  be  con- 
nected the  root  raj  in  its  mgs  given 
under  2.] 

+  anu,  —1.  be  colored  after,  take  the 
tinge  of ;  —  2.  feel  affection  towards. 
+  vi,  —1.  lose  color;  —2.  be  cold  or 
indifferent  towards  (loc.),  45s.  [for  mg 
2,  cf .  the  senses  of  the  simple  verb :  the 
metaphor  may  be  either  '  not  glowing/ 
and  so,  as  in  Eng.,  '  cold/  or  else  '  color- 
less/ and  so,  '  indifferent.'] 

raj  aka,  m.  washerman,  who  is  also  a  dyer 
of  clothes.  ['  whitener '  or  else  '  dyer/ 
Vraj,  1181.] 

rajas,  n.  —1.  atmosphere,  air,  region  of 
clouds,    vapors,    and   gloom,    clearly    dis- 
tinguished  from  heaven  (dyaus,  72 2)  or 
15* 


rajju] 


[228] 


the  ethereal'  spaces  of  heaven  (rocana 
divas,  81 8,  or  svar),  "where  the  light 
dwelleth,"  these  being  beyond  the  rajas, 
just  as  the  ai&fip  is  beyond  the  a-f)p; 
used  loosely  in  pi.,  the  skies,  71 7;  the 
sky  conceived  as  divided  into  an  upper 
and  a  lower  stratum,  and  so  dual,  rajasi, 
75 5i12;  so  far  Vedic; 

—  2.  post-Vedic:  like  the  Greek  d-fip,  the 
thick  air,  mist,  gloom,  darkness ;  —  3. 
dust,  e.g.  14 13;  —  4.  in  the  philosophical 
system,  darkness  (cf.  2),  the  second  of  the 
three  qualities  (see  guna),  soul-darkening 
passion  (popularly  connected  with  raga, 
'passion'),  66 8-16. 

[since  the  orig.  mg,  as  indicated  by 
usage,  is  '  the  cloudy  (region),  region  of 
gloom  and  dark'  as  distinguished  from 
the  everlasting  light  beyond,  the  word  is 
prob.  to  be  derived  f r.  V  raj  in  the  sense 
'be  (colored,  i.e.)  not  clear':  cognate  are 
f-pe0os,  'darkness,  Erebus,'  and  Goth. 
riqis,  neut.,  '  darkness ' :  for  connection  of 
mgs  2  and  3,  cf .  Ger.  Dunst,  '  vapor,'  and 
Eng.  dust.'] 

T  & j  j  u ,  f.  cord ;  rope.  [V  *razg, '  plait ' :  cf . 
Lithuanian  rezgis,  '  plaited  work,  basket ' ; 
Lat.  restis,  *resctis,  *rezg-ti-s,  'rope':  see 
Vmajj.] 

V  ranj,  see  raj. 

ran  a,  m.  pleasure,  gladness.     [Vran.] 

ranva,  a.  pleasant,  lovely.     [Vran,  1190.] 

rati,  f.  —  1.  rest,  quiet;  —  2.  comfort, 
pleasure.  [Vram,  1157,  cf.  954d.] 

ratna,  n.  —  1.  gift;  blessing,  riches, 
treasure,  as  something  bestowed  or  given 
(cf.  ratna-dha);  so  far  Vedic;  —2.  post- 
Vedic:  precious  stone,  jewel,  pearl;  fig., 
as  in  Eng.,  jewel,  i.e.  the  most  excellent  of 
its  kind.  [V Ira,  'bestow.'] 

ratna-dha  [352],  a.  bestowing  bless- 
ings 

1  rath  a,  m.  wagon,  esp.   the  two-wheeled 
battle-wagon  (lighter  and  swifter  than  the 
anas,    '  dray ') ;    car   or   chariot   of    gods 
(72*-«,  89  u)    as   well  as  of  men    (8714). 
[Vr,  'move,'  1163:  for  mg,  cf.  Lat.  currus, 
'  chariot,'  and  currere,  '  run.'] 

2  ratha,  m.  pleasure,  joy.     [Vram,  1163, 
cf.  954d.] 


V  ran  (ranati  ;  rarana  ;  aranit).  be 
pleased;  Vedic.  [ident.  w.  Vram.] 

rap  as,  n.  bodily  injury;  disease. 

V  rabh  (rabhate;  rebhe;  arabdha  ;  raps- 
yate  ;  rabdha  ;  rabdhum  ;  -rabhya). 
grasp ;  take  hold  of.  [prob.  a  collateral 
form  of  Vgrabh,  and  ident.  w.  labh,  see 
these  :  cf .  TO  \d<p-vpa,  '  spoils,  booty '  ; 
f"i-\r](t>-a, '  took ' ;  Lat.  lab-or,  '  undertaking, 
labor ' ;  perhaps  ^\<p-ov,  '  gat,  earned.'] 
+  &,  —1.  take  hold  upon;  touch,  RV. 
x.  125. 8 ;  —  2.  take  hold  of,  i.e.  under- 
take, 14 6;  w.  yatnam,  undertake  an  effort, 
i.e.  exert  one's  self,  II2;  —3.  (like  Ger. 
an-fangen  and  Lat.  in-cipere)  begin  ; 
arabhya :  w.  abl.,  beginning  from  •  •,  or 
simply  from  •  •,  39 13;  w.  adya,  from  to- 
day on,  36 19. 

+  anv-a,  take  hold  of  from  behind, 
hold  on  to. 

+  sam-anv-a,  hold  on  to  each  other 
(said  of  several)  ;  sam-anv-arabdha, 
touching. 

sam-a,  undertake  (see  a-rabh)  to- 
gether. 

sam,  take  hold  of  each  other  (for 
dance,  battle,  etc.),  hold  together;  take 
hold  (of  a  thing)  together. 

V  ram  (ramati,  -te  ;  rarama,  reme  ; 
aramsit,  aramsta ;  ramsyate  ;  rata  ; 
ramtum;  ramtva;  -ramya;  ramayati). 

—  1.  act.    stop,  trans.     —2.   mid.  stop,  in- 
trans.  ;   rest ;   abide  ;    stay   gladly  with  ; 

—  3.  mid.    (rest,  take  one's  ease  or  com- 
fort, and  so)  find  pleasure  in ;  rata,  w.  loc., 
or  at  end  of  cpds,  taking  pleasure  in,  de- 
voted to ;  —  4.  caus.  bring  to  a  stand-still, 
stay,  73 7.     [cf.  ii-pfp-a,  'quietly';  Goth. 
nmis,    '  quiet ' ;     tpa^ai,    eparai,    *£m-/j.ai, 
*pm-rai,  'love,  loves';    i-pa.-r&-s,  'lovely,' 
formally  ident.  w.  ratd :  for  mgs  2  and  3, 
cf.  \'2gam.] 

+  abhi,  mid.  —1.  stop,  intrans. ;  —2.  find 
pleasure ;  please,  intrans.,  106 1. 
+  a ,  act.  stop,  trans. 

-up  a,     stop;      uparata,     ceased,    (of 
sounds)  hushed. 
+  v  i ,  act.  stop,  intrans. ;  pause, 
ramaniya,    grdv.    enjoyable,     pleasant. 
[Vram,  965,  1215.] 


[229] 


[rajm 


ramya,  grdv.  enjoyable,  pleasant.  [Vram, 
903.] 

rayi,  m.  wealth,  treasure.  [prop,  'be- 
stowal' (cf.  70 n),  fr.  ri,  a  weaker  form 
of  Vlra,  'bestow,'  1155.1:  cf.  ratna  and 
rai.] 

ravi,  m.  the  sun. 

r  a  g  a  n  a ,  /.  cord ;  strap ;  rein,    [cf .  ragmi.] 

rag  mi,  m.  —  1.  line,  cord;  —  2.  Jig.  (line, 
i.e.)  ray,  of  light;  beam,  [so  Eng.  ray 
involves  a  metaphor,  its  Lat.  predecessor 
radius  meaning  orig.  'staff'  and  then 
'  spoke ' :  cf .  ragana  and  ragi.] 

rasa,  m.  —la.  the  sap  or  juice  of  plants 
(36 18),  and  esp.  of  fruits ;  fruit-syrup,  68 l; 
—  Ib.  fig.  the  best  or  finest  or  strongest 
part  of  a  thing,  its  essence  or  flos,  44 7, 
83 3 ;  —  Ic.  sap,  generalised,  fluid,  liquid  ; 
drink,  15 1T;  —  2a.  taste  (regarded  as  the 
chief  characteristic  of  a  liquid);  —  2b. 
taste,  i.e.  relish  for,  97 6 ;  —  2c.  object  of 
one's  taste,  esp.  that  which  pleases  one's 
taste,  e.g.  the  beauties  (of  a  story),  56  n. 

rasa,  f.  —  1.  moisture  ;  —  2.  Rasa,  a 
mythical  stream  supposed  to  flow  round 
the  earth  and  atmosphere,  [cf.  rasa.] 

rasika,  a.  tasty;  as  m.  connoisseur,  [rasa, 
1222.] 

V  rah  (rahita;  rahitum).     leave,  give  up, 
abandon. 
+  v  i ,  abandon,  separate  from,  in  viraha. 

r alias,  n.  solitude;  lonely  place;  as  adv. 
[llllbj,  secretly.  [Vrah.] 

V  Ira  (rarate;  rarau,  rare;  arasta;  rata), 
give,  grant,  bestow,  [see  rai :  cf .  rayi.] 

V  2ra  (rayati  [761dl]).  bark;  bark  at. 
[cf .  Lat.  in-ri-re,  '  growl  at.'] 

raksasa,  a.  demoniacal;  as  ??j.  a  demo- 
niacal one,  a  Rakshas.  [raksas,  q.v., 
1208a.] 

rag  a,  m.  —  1.  coloring,  color;  —2.  affec- 
tion, feeling,  passion.  [Vraj,  216.1.] 

raghava,  m.  descendant  of  Raghu,  i.e. 
Rama,  [raghii,  1208c.] 

V  raj  (rajati,  -te  ;  raraja,  reje  [794e2]; 
arajit). 

—  1.  direct ;    rule ;   be  first ;   be  master 
or  king  of,  w.  gen. ; 

—  2.   shine ;  be  illustrious ;  distinguish 
one's  self ;  —  caws,  cause  to  shine. 


[orig.,  perhaps,  two  distinct  roots, 
but  no  longer  distinguished  in  form, 
and  with  the  two  sets  of  mgs  partly  co- 
incident: w.  raj  1,  cf.  Vlrj,  'reach  out'; 
w.  raj  2,  cf.  V3rj,  'be  bright,'  and  Vraj: 
see  under  raj  an.] 

+  v  i ,  —  1.  become  master  of,  master  (gen.), 
81 u;  —2.  shine  out;  —  ca;/s.  adorn,  12 17. 

raj  [nom.  rat],  m.  king.     [Vraj.] 

r  a  j  a ,  at  end  of  cpds  for  rajan,  1249a  2. 

raj  a-kula,  •?«.  —1.  royal  family;  in  pi., 
equivalent  to  princes;  —2.  (as  conversely 
in  Eng.,  The  Sublime  Porte,  lit.  '  the  high 
gate,'  is  used  for  the  Turkish  government) 
the  royal  palace.  [1280b.] 

raja-dvara,  n.  king's  door,  door  of  the 
royal  palace. 

rajan,  m.  —  1.  king,  prince,  I8,  etc.;  ap- 
plied also  to  Varuna,  83 12,  75s,  76 1T, 
78 19,  801;  to  Indra,  71 8 ;  to  Yama,  83 12'8, 
84  20.  _2.  equiv.  to  rajanya,  a  ksatriya 
or  man  of  the  military  caste,  59 13-22  ;  —3. 
at  end  of  cpds :  regularly  raja ;  sometimes 
rajan,  6s,  8420.  [Vraj,  1160c:  cf.  Lat. 
reg-em,  '  king ' ;  Keltic  stem  rig-,  '  king ' : 
from  the  Keltic  was  borrowed  very  early 
the  Germanic  *rilc-,  '  ruler ' ;  of  this,  Goth. 
reiki,  AS.  rice,  'dominion,'  are  dcrivs  ;  so 
also  Goth,  reiks,  AS.  rice,  '  powerful,' 
Eng.  rich:  rice,  'dominion,'  lives  in  Eng. 
bishop-ric."] 

rajanya,  a.  royal,  princely;  as  m.  one  of 
royal  race,  a  noble,  oldest  designation  of 
a  man  of  the  second  caste;  see  ksatriya. 
[rajan,  1212dl.] 

raja-putrd,  m.  king's  son,  prince,  [acct, 
1267.] 

raja-putra,  a.  having  princes  as  sons; 
-tra,  f.  mother  of  princes.  [1302 :  acct, 
1295.] 

raja-purusa,  m.  king's  man,  servant  of 
a  king,  royal  official. 

raj  as  a,/.  -I,  a.  pertaining  to  the  second 
of  the  three  qualities  (see  rajas  4),  pas- 
sionate, as  terminus  technicus.  [rajas, 
1208a.] 

rajendra,  m.  best  or  chief  of  kings, 
[raja  +  indra.] 

r  a  j  n  I ,  f.  queen,  princess,  Anglo-Indian 
rannee  ;  ruler,  [rajan,  1156.] 


rajya] 


[230] 


rajya,  n.  kingship,     [raj,  1211.] 

rati,  a.  ready  to  give  or  bless;  gracious; 
as  f.  grace,  [v'lra,  'give.'] 

r  a  t  r  a ,  n.  for  ratri  at  end  of  cpds.    [1315b.] 

ratri,  later  ratri,  /.  night,  [perhaps  fr. 
s'ram,  'rest.'] 

V  radh  (radhn6ti;  radhyate  [761a],  -ti ; 
raradha  ;  aratsit  ;  ratsyati  ;  raddha  ; 
raddhva  ;  -radhya;  radhayati).  —  1.  be 
successful ;  prosper,  have  luck ;  be  happy, 
103";  —  2.  trans,  make  successful  or 
happy ;  gratify ;  —  cans,  accomplish ;  make 
happy,  satisfy,  [akin  w.  Vrdh.] 
+  apa,  —1.  hit  away  (from  the  mark), 
miss  (the  mark),  fail;  —  2.  be  at  fault, 
be  to  blame ;  offend,  sin ;  aparaddha, 
guilty,  to  blame,  33 l.  [for  1,  cf.  the 
simple  verb,  '  succeed,'  i.e.  '  make  a  hit ' : 
for  2,  cf.  the  relation  of  Eng.  fail  and 
fault.] 
+  a,  caus.  make  happy,  satisfy. 

radhas,  n.  gracious  gift,  blessing.  [V radii, 
'  gratify ' :  for  mg,  cf .  French  gratification, 
'gift.'] 

ram  a,  a.  dark;  as  m.  Rama,  hero  of  the 
epos  Ramayana ;  cf.  raghava. 

rayas-posa,  m.  development,  i.e.  in- 
crease of  wealth,  [gen.  s.  of  rai,  1250d : 
171 2.] 

rava,  m.  cry;  yell;  howl.     [Vru,  1148.2.] 

r  a  5  i ,  m.  troop,  host  ;  heap.  [perhaps 
akin  w.  rac.mi,  q.v. :  for  connection  of 
mg,  cf.  Eng.  line  and  French  cordon,  as 
applied  to  soldiers.] 

r  a  s  t  r  a ,  n.  kingdom ;  sovereignty.  [V  raj  1 : 
see  219 5,  1185a.] 

rastri,  f.  directrix,  sovereign,  [v'raj  1: 
see  219  5,  11822.] 

rastriya,a.  belonging  to  the  sovereignty ; 
as  m.  sovereign,  ruler,  [rastra,  1215.] 

rahu,  m.  The  Seizer,  Rahu,  who  is  sup- 
posed to  seize  and  swallow  sun  and  moon, 
and  thus  cause  eclipses,  [prob.  fr.  Vrabh, 
11782.] 

V  rior  ri  (rinati;  riyate  [761c]).  —1.  act. 
cause  to  run  or  stream,  let  loose ;  —2.  mid. 
flow;  run;  dissolve,  [cf.  Lat.  rl-vus, 
'stream,  brook';  provincial  Eng.  run, 
'  brook,'  as  in  Bull  Run ;  Ger.  rinnen,  Eng. 
run:  see  also  VII  +  pra.] 


V  ric  (rinakti;  ricyate  [761b]  ;  rir6ca, 
ririce;  araiksit,  arikta;  reksyati;  rik- 
ta ;  pass,  ricyate  ;  caus.  recayati).  —  1. 
leave  ;  —  2.  let  go,  let  free ;  —  3.  very 
rarely  (like  Eng.  colloq.  part  with),  sell. 

[w.  rinakti  cf .  Lat.  linquit,  '  leaves ' : 
cf .  t-\iit-e,  '  left ' ;  Lat.  lic-et,  '  it  is  left,  i.e. 
permitted'  (Eng.  leave  means  'permis- 
sion ') ;  AS.  Icon,  <dlh-an,  Ger.  leih-en,  '  leave 
a  thing  to  a  person  for  a  time,  einem 
etwas  iiberlassen,  i.e.  lend';  AS.  lain, 
'  gift,  loan,'  Eng.  noun  loan,  whence  denom. 
verb  loan;  fr.  Isen  comes  liSnan,  'give, 
loan,'  Old  Eng.  Jen-en,  preterit  len-de, 
whose  d  has  become  part  of  the  root  in 
Eng.  lend  (though  good  usage  has  not 
sanctioned  the  precisely  similar  blunder 
in  drownd-ed).~] 

+  ati,  mid.  (through  pass,  sense  be  left 
over)  surpass ;  predominate ;  —  cans,  cause 
to  be  in  surplus ;  overdo,  96 12. 

V  rip  (rirepa ;  ripta).  —1.  smear;  stick; 
smear,  and  so  —  2.  as  in  Eng.,  defile ; 

—  3.     (with    the   same   metaphor   as   in   the 
Ger.  an-schmieren)    cheat,  impose  upon, 
[the  old  form  of  Vlip:  see  under  Vlip.] 

ripii,  m.  impostor,  cheat ;  later  foe.  [Vrip, 
1178b.] 

ripra,  n.  defilement;  impurity.  [Vrip, 
1188c.] 

ripra-vaha,  a.  carrying  off  or  removing 
impurity,  [acct,  1270.] 

V  ri§  (rinati,  -te;  rista).  —1.  pull;  —2. 
pull  or  bite  off,  crop,  [older  form  of 
Vlig.] 

V  ris  (resati;  riayati,  -te  [761a];  rista ; 
caws,  resayati;  aririsat).  be  hurt;  re- 
ceive harm ;  caus.  harm. 

V  ri,  see  ri. 

V  ru  (rauti  [626];  ruvati;  mrava;  aravit; 
ruta  ;  r6tum).  cry ;  yell ;  howl ;  hum, 
26 9.  [cf .  w-pu-o/xcu,  '  howl ' ;  Lat.  raucus, 
'  screaming,  hoarse ' ;  AS.  ryn,  '  a  roar- 

ing-'] 
rukma,  m.  ornament  of  gold;  as  n.  gold. 

[V  rue,  1166,  216.5.] 
V  rue  (r6cate,  -ti;  ruruce,  rur6ca;  arucat, 

arocista  ;    rocisyate  ;   rucita;   r6citum). 

—  1.  shine;  be  bright  or  resplendent;  —2. 
appear  in  splendor ;  —  3.  appear  beautiful 


[231] 


[V  rupaya 


or  good,  please,  [cf.  d/j.<f>i-\vK-r),  '  twi- 
light'; \fvK-ds,  'bright';  Lat.  lux,  lumen, 
for  */wc-s,  */wc-men,  'light';  ^wna,  *luc-na, 
'moon';  AS.  /eoVi-£,  Eng.  light;  cf.  also 
Lat.  /uc-us  (a  lucendo,  after  all!),  'a  clear- 
ing (Eng.  of  U.S.)  or  Lichtung  (Ger.)  or 
glade  or  grove  ' ;  AS.  leak,  Eng.  lea,  '  field, 
meadow';  -ley  in  Brom-ley,  'broom-field/ 
and  -loo  in  TFa£er-foo.] 
+  prati,  appear  good  unto,  please,  74°. 

riici,/.  pleasure.     [V rue,  216.2.] 

rucira,  a.  splendid;  beautiful. 

ruciranana,  a.  fair-faced.  [anana: 
1298.] 

V  ruj  (rujati  ;  ruroja  ;  rugna ;  ruktva; 
-riijya).  —  1.  break,  break  to  pieces; 

—  2.  injure,  pain.     [cf.  \vy-p6s,  'painful, 
sad ' ;  Lat.  lug-eo,  '  grieve.'] 

riij,  /•  pain,  disease,  [v/ruj:  for  mg,  cf. 
Ger.  Ge-brechen,  '  infirmity,'  w.  brechen, 
'break';  also  roga.] 

r  u j  a  n  a ,  f.  perhaps  breach,  cleft,  rift 
(of  the  clouds).  [Vruj.] 

V  rud  (r6diti  [6311,  rudanti;  rur6da;  rod- 
isyati  ;  ruditd  ;  r6ditum  ;  ruditva ; 
-riidya).  —1.  cry,  weep;  —  2.  weep  for, 
lament.  [cf .  Lat.  rud-ere,  '  roar ' ;  AS. 
reot-an,  '  weep.'] 

rudra,  a.  connected  by  Hindus  w.  Vrud, 
'cry,'  and  so  howling,  roaring,  terrible, 
applied  to  Agni  and  other  gods ;  true 
meaning  uncertain;  —  as  in.  — la.  sing,  in 
the  Veda :  Rudra,  leader  of  the  Maruts  or 
Storm-gods,  77  18,  RV.  x.  125.6;  -Ib.  in 
pi.  The  Rudras,  a  class  of  storm-gods, 
RV.  x.  125.1 ;  —  2.  sing.  Rudra,  received 
into  the  Hindu  Trinity  in  the  later  mythol- 
ogy, and  known  by  the  name  Qiva,  q.v. 

V  Irudh  (runaddhi,  runddhe ;  rur6dha, 
rurudhe ;  arautsit,  aruddha ;  rotsya- 
ti,  -te  ;  ruddha  ;  r6ddhum  ;  ruddhva  ; 
-riidhya).  —1.  hold  back;  obstruct; 
hold ;  —  2.  keep  off ;  hinder ;  suppress ; 

—  3.  shut  up  ;  close. 

+  anu,  as  pass.,  or  mid.  intrans.,  i.e.  as  of 
the  ya-  or  ya-cZ«ss,  anurudhyate,  also  -ti, 
be  held  to,  keep  one's  self  to  ;  be  devoted 
to,  practice,  10 13 ;  have  regard  for. 
+  ava,  —  1.  hold  off;  —2.  mid.  (hold 
apart  for  one's  self,  lay  up,  and  so) 


obtain ;    —  desid.   mid.   desire   to    obtain, 

96". 

+  ni,  hold;  stop;  shut  up. 

+  vi,  hinder  or  disturb. 
V  2rudh  (r6dhati).   grow,   [collateral  form 

of  V  mh,  q.v. :  cf .  Lat.  rud-is,  fern.,  '  rod, 

staff':    for  mg,  cf.  w.   Vrudh  and   Ger. 

wachsen,    '  grow,'  the  nouns  vi-rudh   and 

Ge-wdchs,  '  a  growth,  i.e.  plant ' :  kinship  of 

Eng.  rod,  '  a  growing  shoot,  rod,  measure 

of  length,'  older  rood,  '  measure  of  length 

or  surface,'  is  improbable  on  account  of 

the  o  of  AS.  rod.'] 
v'  rus    (r6sati ;    riisyati ;    rusita,    rusta). 

be  cross   or   angry,     [cf.    AiWr,  *\v<r-ja, 

'  rage.'] 

rus  [rut,  rudbhyam],  /  anger,     [\frus.] 
V  ruh     (r6hati,    -te  ;      rur6ha,     ruruh<§  ; 

aruhat,  aruksat ;  roksyati,  -te  ;  rudha ; 

r6dhum  ;    rudhva  ;    -riihya ;   riiruksati ; 

rohayati,    later  ropayati   [1042e]).     —  1. 

rise,   mount   up,   climb ;   —  2.  spring   up, 

grow    up ;    —  3.    grow,    develop,    thrive ; 

—  cans.  —  1.  raise;  —2.  place  upon,    [see 
v'2rudh:  for  euphony,  see  222 3.] 

+  ad  hi,  cans,  cause  (e.g.  one's  body, 
ace.)  to  rise  to  (e.g.  the  balance,  ace.),  i.e. 
put  (one's  body)  upon  (the  balance), 
48 1S. 

-fa,  mount  or  get  upon  (a  stone);  seat 
one's  self  upon;  climb  (tree);  ascend  to 
(the  head,  hill-top,  life,  place) ;  embark 
upon  (boat,  ship);  Jig.  get  into  (danger) ; 

—  cans,  cause  to  get  upon  (stone,  pelt)  or 
into  (wagon,  boat),  w.  ace.  of  person  and 
ace.    or    loc.    (105 n)    of   thing;     —desid. 
desire  to  climb  up  to. 

rupa,  n.  —1.  outward  look  or  appearance, 
as  well  color  as  form  or  shape ;  Lat. 
forma;  form,  48 1T,  77 2,  96 12;  rupam  kr, 
assume  a  form,  14 8,  49  6 ;  (reflected)  image, 
62 17;  —2.  (like  Lat.  forma,  and  Eng. 
shape  in  shape-ly)  good  form,  i.e.  beauty, 
24,  etc.;  —3.  appearance,  characteristic 
mark,  peculiarity,  [cf .  varpas :  see  also 
varcas.] 

V  rupaya  (rupayati  [cf.  1056,  1067]).  used 
esp.  in  theatrical  language  (to  have  the 
look  or  appearance  of,  i.e.)  act.  [rupa, 
1058.] 


rupajitapsaras] 


[232] 


+  ni,  —1.  like  Eng.  look  into  —  tenta- 
tively, i.e. :  investigate,  20 18  ;  seek,  29 17 ; 
search,  33 12;  —  2.  look  into  —  successfully, 
i.e.:  find  out,  44 17;  discover,  26 10;  -3. 
net,  see  simple  verb. 

rupa-jitapsaras,  a.  surpassing  the 
Apsarases  in  beauty. 

rupavant,  a.  like  Eng.  shape-ly  and 
Lat.  f ormosus  ;  beautiful,  handsome,  1 4. 
[rupa,  1233.] 

rupa-sampad,  /.  beauty  of  form,  i.e. 
beauty. 

ru  pa-samp  anna,  a.  endowed  with 
beauty,  beautiful.  [Vpad.] 

re,  word  of  address.     O;  ho.     [cf.  are.] 

V  rej  (rejati,  -te).  —1.  act.  shake,  trans.  ; 
—  2.  mid.  shake,  intrans. ;  tremble,  [per- 
haps akin  w.  V  \iy  in  €-A.e-A.i|e,  '  caused  to 
tremble,  shook.'] 

renu,  m.  dust,  [perhaps  connected  w.  Vri, 
'  dissolve,  go  to  pieces,'  just  as  Ger.  Staub, 
'dust,'  w.  stieben,  'fly  asunder':  1162.] 

r  e  v  a ,  f.  Reva,  a  river,  the  same  as  the 
Narmada,  q.v. 

rai  [361b],  m., rarely  f.  possessions;  wealth; 
prosperity,  [stem  strictly  ra :  prop.  '  be- 
stowal,' V 1  ra,  see  361b  and  rayi :  w.  ace. 
ra-m,  cf.  Lat.  nom.  re-s,  'property.'] 

roka,  m.  brightness,  light.     [Vruc.] 

r6ga,  m.  infirmity,  disease.  [Vruj,  216.1 : 
for  mg,  see  noun  ruj.] 

roc  ana,  a.  shining,  light  ;  as  n.  light  ; 
the  place  of  the  light,  ethereal  space  or 
spaces,  71 17,  81 4-8;  see  rajas  for  further 
description.  [Vruc,  1150.] 

rocisnii,  a.  shining,  bright;  Jig.  blooming. 
[Vruc,  1194a :  or  rather  perhaps  fr.  rods, 
1194c.] 

rocis,  n.  brightness.     [Jruc,  1153.] 

r6dasi,  dual  f.  the  two  worlds,  i.e.  heaven 
and  earth. 

rodha,  a.  growing.     [V2rudh,  'grow.'] 

r  op  ay  a,  see  1042e  end. 

r6man,  n.  hair  on  the  body  of  men  and 
beasts  (usually  excluding  that  of  the 
head  and  beard  and  that  of  the  mane  and 
tail) ;  later  Ionian,  q.v. 

romanta,  m.  loc.  -e,  in  hair- vicinity,  i.e. 
on  the  hairy  side  (of  the  hand),  [roman 
(1249a2)  +  anta.] 


raukma,   a.    golden,   adorned   with   gold, 
[rukma,  1208f.] 


laksa,  n.  —  1.  rarely,  mark,  token;  —  2. 
a  hundred  thousand,  an  Anglo-Indian 
lac;  —3.  (like  Eng.  mark)  mark  which 
is  aimed  at.  [Vlag,  'be  fastened  to,' 
1197a:  for  mg  1,  cf.  connection  of  Eng. 
verb  tag,  'fasten,'  w.  noun  tag,  'attach- 
ment, appendage,'  and  so,  esp.  as  used 
in  modern  shops,  '  a  mark  or  label-tag ' ; 
for  2,  cf.  the  specialization  of  Eng.  marc 
or  mark  as  'a  weight'  (of  gold  or  silver) 
and  as  '  a  money  of  account ' ;  also  that 
of  Eng.  token  as  '  a  coin '  and  as  '  ten 
quires  printed  on  both  sides.'] 

laksana,  n.  —1.  mark,  token;  charac- 
teristic ;  attribute,  66  u ;  character,  101 12 ; 
essential  characteristic,  41 u  ;  special 
mark ;  esp.  lucky  mark,  mark  of  excel- 
lence, 62 7,  98 7i  8 ;  mark  in  the  sense  of 
determinant  at  S823  ;  —2.  (like  Eng. 
designation)  name,  5714  ;  —3.  form, 
kind,  65 12.  [fr.  the  denom.  laksaya 
(1150. 2a),  or  rather  fr.  the  simpler 
but  very  rare  form  of  the  same  denom. 
(1054),  \' laksa.] 

V  laksaya     (laksayati    [1056]).       mark, 
note,    notice.        [laksa,    1053 :     so    Lat. 
notare  fr.  nota.~] 
+  u  p  a ,  mark,  notice ;  see ;  pass,  appear. 

laksasamkhya,  a.  having  lacs  (see 
laksa)  as  their  number,  numbered  by 
hundred-thousands,  [laksa  +  samkhya.] 

laksmi  [363 2],  /  -1.  mark,  sign;  -2. 
with  or  without  papi,  bad  sign  or  omen, 
something  ominous,  bad  luck;  —3.  oftenest 
a  good  sign,  in  the  older  language  usually 
with  punya;  good  luck;  prosperity,  18 14; 
wealth,  46 2;  (royal)  splendor,  51 19.  [fr. 
laks  (1167),  the  quasi-root  of  lak-sa, 
which  is  a  deriv.  of  V  lag :  for  connection 
of  mg  1  w.  v'lag,  see  laksa:  as  for  2 
and  3,  observe  that  Eng.  luck  sometimes 
means  '  bad  luck,'  but  of  tener  '  good 
luck.'] 

laksya,  grdv.  to  be  noticed  or  seen;  to 
be  looked  upon  or  considered  as,  41 u. 
[derivation  like  that  of  laksana.] 


[233] 


[Vlikh 


V  lag    (lagati;   lagisyati;    lagna   [957c] ; 

lagitva;  -lagya).     attach  or  fasten  one's 

self   to ;    lagna,   attached   to,   put   upon. 

[cf.  laksa,  laksmi,  linga.j 
laguda,  m.  cudgel. 
laghii,   younger  form  of  raghii,  a.      —  1. 

swift,  quick;    —  2.   light,  i.e.  not  heavy; 

—  3.     (light,   i.e.)    insignificant ;     small  ; 
contemptible ;  low. 

[for  derivation,  see  raghii  and  V  ranh : 
cf.  € -\axv-s,  'small/  ^AOXI^TOS,  'smallest'; 
Lithuanian  lengvas,  '  light ' ;  Lat.  Iffvis, 
*lenhu-i-s  1 ,  '  1.  swift,  2.  light,  not  heavy, 
3.  insignificant,  small '  (mgs  quite  parallel 
w.  those  of  laghu) ;  AS.  lung-re,  'quickly ' ; 
Eng.  lungs,  'lights':  kinship  of  AS.  leok-t, 
Eng.  light,  '  not  heavy,'  lights,  '  lungs,'  not 
certain :  for  connection  of  mgs  1  and  2, 
observe  that  swift  and  light,  just  as 
slow  and  heavy,  name  qualities  naturally 
associated  :  for  light,  'not  dark,'  see 
v'ruc.] 

laghu-krama,  a.  having  a  quick  step; 
-am,  adv.  [1311],  quickly. 

laghu-cetas,  a.  small-minded. 

V  langh  (langhayati ;  langhitd;  -langh- 
ya).  spring  over,  [see  V  ranh,  and  under 
laghii.] 

V  lajj  (lajjate;  lalajje";  lajjita;  lajjitum). 
be  ashamed. 
+  vi,  be  ashamed. 

lajj  a,/,  shame.     [Vlajj,  1149.] 

lajjavant,  a.  having  shame;  embar- 
rassed. [1233.] 

V  lap  (lapati;  lalapa ;   lapisyati ;  lapita, 
lapta ;  laptum;  -lapya).     chatter;  talk; 
lament.       [cf .   o-\o<t>-v-s,    '  a  lamenting ' ; 
6\o<pvpo/j.cu,    '  lament ' ;     perhaps   Lat.   Id- 
menta,  '  laments.'] 
+  a ,  talk  to,  converse  with. 
+  pra,    talk   out   heedlessly   or   lament- 
ingly. 

+  v  i ,    utter   unintelligible   or  lamenting 
tones. 

+  sam,    talk  with;   caus.  (cause  to  talk 
witli  one,  i.e.)  address,  26 J. 

V  labh,  younger  form  of  rabh  (labhate ; 
Iebh6  ;  alabdha  ;  lapsyate  ;  labdh£  ; 
labdhva  ;  -labhya).  —1.  catch;  seize; 

—  2.  receive;  get.     [see  under  Vrabh.] 


+  pra,    —1.    seize;    take;    —2.    dupe; 
fool.       [for    2,    cf.    Eng.   colloq.   take  in, 
'  gull,'  and  catch,  '  ensnare.'] 
+  v  i  -  p  r  a ,  fool,  37  6.     [see  V  labh  +  pra.] 

V  lamb  (lambate;  lalambe';  lambisyati ; 
lambita  ;  lambitum  ;  -lambya).  —  1. 
hang  down;  —2.  sink;  —3.  hang  upon, 
hold  on  to;  cling  to;  and  so  —4.  (like 
Eng.  stick)  tarry,  lag.  [younger  form 
of  V  ramb,  '  hang  down  limp ' :  cf .  Ao/8-<fo, 
'lobe  or  pendent  part'  (of  ear,  liver); 
Lat.  Idb-i,  '  sink,  fall ' ;  limbus,  '  fringe, 
border ' ;  AS.  Iseppa,  '  loosely  hanging 
portion,'  Eng.  lap  (of  coat,  apron);  Eng. 
limp,  '  hanging  loosely,  flaccid ' ;  %>-ears, 
'hanging'  ears  (of  a  rabbit).] 
+  ava,  —1.  hang  down;  —2.  sink;  —3. 
hang  upon,  hold  on  to. 
+  vi,  lag,  loiter,  [see  v' lamb  4:  for  mg, 
cf .  also  Eng.  hang,  in  hang  Jire.] 

\1  lal  (lalati,  -te;  lalita).  sport,  dally, 
play ;  behave  in  an  artless  and  uncon- 
strained manner ;  lalita,  see  s.v. 

lalata,  n.  forehead. 

lalita,  a.  artless,  naive;  lovely,  [prop. 
' unconstrainedly  behaved,'  ppl.  of  Vial, 
952 2:  so  Eng.  behaved  has  rather  adjec- 
tival than  verbal  coloring.] 

lavana,  n.  salt,  esp.  sea-salt;  as  a.  salt. 

V  las  (lasati;  lalasa;  lasita).  gleam, 
glance.  [orig.  'glance,'  but,  like  Eng. 
glance,  with  the  subsidiary  notion  (see 
lasa),  'move  quickly  hither  and  thither,' 
and  so,  'play'  (see  the  cpds  w.  preps.): 
conversely,  Eng.  dull  means  '  slow,'  and 
then,  'not  glancing':  cf.  Lat.  lasc-lvus 
(through  *las-cu-s),  'wanton.'] 
+  ud,  —  1.  glance;  —2.  play;  —3.  be 
overjoyed,  24 23. 

+  vi,    —  1.  glance;    —2.  play;    —3.   be 
joyful  or  wanton. 

lasa,  a.  moving  quickly  hither  and 
thither;  lively.  [Vlas.] 

laja,  m.  pi.  parched  or  roasted  grain, 
[perhaps  akin  w.  v'bhrjj.] 

labha,  m.  the  getting,  acquisition.  [Vlabh.] 

V  likh  (likhati;  lilekha;  alekhit ;  likhis- 
yati;  likhita  ;  likhitva;  -likhya).  -  1. 
scratch  ;  furrow ;  slit ;  draw  a  line ;  —  2. 
write ;  write  down ;  delineate,  [younger 


liriya] 


[234] 


form  of  v  rikh  :  cf .  t-pe'iK-w,  '  furrow ' 
(x.06?a,  'ground');  t-ptx-Ou,  'tear,  rend'; 
Lat.  rima,  *ric-ma,  '  slit,  crack ' :  for  mgs, 
observe  that  Eng.  write  is  fr.  the  same 
root  as  Ger.  ritzen,  '  scratch.'] 

linga,  n.  mark  (by  which  one  knows  or 
recognizes  a  thing),  Kenn-zeichen,  char- 
acteristic, [connected  w.  Vlag  in  the 
same  way  as  laksa,  q.v.] 

linga-dharana,  n.  the  wearing  of  one's 
characteristic  marks. 

V  lip  (limpati,  -te  [758];  lilepa;  alipat, 
alipta;  lipta;  -lipya).  —1.  besmear  or 
rub  over  a  thing  (ace.)  with  a  thing 
(instr.);  —2.  smear  a  thing  (ace.)  over 
or  on  a  thing  (loc.);  stick  (trans.)  on  to; 
pass,  stick  or  stick  to,  intrans. 

[younger  form  of  Vrip  :  orig.  nig 
'  smear,  stick ' :  cf .  rb  \iiros,  '  grease ' ; 
d-A.efy>-&>,  '  anoint ' ;  Lat.  lippus,  '  blear- 
eyed  ' ;  \~nrap6s,  '  greasy,  shiny ' : 

further  akin  are  the  following  words, 
but  with  curious  divarication  of  rag : 
\lTrapfto,  like  Eng.  stick  to,  i.e.  '  persist ' ; 
AS.  be-lif-an,  Goth,  bi-leib-an,  Ger.  b-leib-en, 
(lit.  'stick,'  i.e.)  'remain';  AS.  libban, 
Eng.  live,  Ger.  leben,  'be  remaining  or 
surviving,  superstitem  esse ' ;  AS.  llf, 
Eng.  life ;  finally  AS.  lief-an,  Eng.  leave, 
'  cause  to  remain.'] 
-f  anu,  smear  over,  cover  with. 
+  vi,  besmear. 

lipi,^  —1.  a  rubbing  over;  —  2.  writing. 
[Vlip,  1155. 1.] 

V  lie,  (ligate ;  lilige  ;  ale§ista ;  lista). 
tear,  break,  [younger  form  of  Vrig.] 

liga,  tearing,  breaking,  ana"  so  cutting,  in 
ku-lica.  [Vli§.] 

V  II  (layate;   liyate;  Iily6;  alesta ;  Una; 
-liya).      —1.  cling  to;    —  2.  stick;   —3. 
(stay,  i.e.)  of  birds  and  insects,  light  upon, 
sit  upon ;  —  4.  slip  into ;  disappear. 
+  ni,  —1.  cling  to;  —2.  light  upon  (of 
birds);  —3.  slip  into;  disappear;  hide. 
-I-  pra,  go  to  dissolution,     [cf.  Vri.] 

HI  a,  /.  -1.  play;  -2.  (like  Eng.  child's 
play)  action  that  can  be  done  without 
serious  effort  ;  lilaya,  without  any 
trouble. 

v!  luth  (luthati;  Iul6tha ;  luthita).    roll. 


V  lup  (lumpati  [758];  Iul6pa ;  lupta  ; 
16ptum;  luptva ;  -lupya).  —1.  break; 
harm;  —2.  attack;  pounce  upon;  —3. 
rob,  plunder,  [younger  form  of  •»'  rup  : 
cf.  Lat.  rumpere,  'break';  AS.  reof-an, 
'  break ' ;  reaf,  '  spoil  of  battle,  booty, 
armor,  etc.,  esp.  clothing,  garments,'  Ger. 
Raub,  '  robbery,  booty ' ;  AS.  reafian, 
'despoil,  rob,'  whence  Eng.  reave,  ppl. 
reft,  and  be-reave:  fr.  Old  High  Ger. 
roubon,  'rob,'  through  Old  French  rober, 
'rob,'  comes  French  oV-rooer,  Eng.  rob, 
and  fr.  Old  High  Ger.  roub,  'robbery, 
booty,  esp.  pillaged  garment,'  in  like 
manner,  French  robe,  '  garment,'  Eng. 
robe.] 

lubdhaka,  in.  hunter,     [lubdha,  vlubh.j 

\l  lubh  (lubhyati;  Iul6bha,  lulubhe ; 
lubdha;  16bdlium).  —1.  go  astray; —2. 
be  lustful ;  have  strong  desire ;  lubdha, 
longing  for.  [cf .  r)  AnJ/,  *\uf>-s,  '  longing ' ; 
\tir-r-o/j.ai,  '  long  for ' ;  Lat.  lub-et,  lib-et, 
'  is  desired  or  agreeable ' ;  libens,  '  willing, 
glad ' ;  libido,  '  desire ' ;  AS.  leof,  '  dear,' 
Eng.  lief,  '  dear,  gladly ' ;  Ger.  lieb,  '  dear ' ; 
also  Eng.  love.'] 

V  lul  (161ati;  lulita).  move  hither  and 
thither. 

v'  lu  (lunati  [728];  lulava ;  luna).  cut 
(e.g.  grass,  hair) ;  cut  off ;  gnaw  off.  [cf. 
\v-ta,  'separate,  i.e.  loose';  Lat.  so-lu-tus, 
'  loosed.'] 

lekha,  m.  a  writing  ;  letter.     [Vlikh'.] 

V  lok  (16kate  ;  luloke  ;  16kitum  ;  cans. 
lokayati  [1056] ;  lokita  ;  -16kya  ;  only 
cans,  forms  are  in  common  use,  and  these 
only  with  ava,  a,  and  vi).  get  a  look  at ; 
behold;  -cans.  [1041 2]  -1.  look,  look 
on;  —2.  get  a  look  at,  behold.  [on 
account  of  the  guttural  k,  prob.  a  sec- 
ondary root  fr.  roka  (Vruc,  216.1):  for 
connection  of  mg,  cf.  Aewc-o'j,  'bright,' 
and  \evff<rw,  *\fvK-jo>,  'see';  Lat.  lumen, 
'light,'  then  'eye*  (see  under  Vruc); 
also  locana :  no  connection  w.  Eng. 
look.'] 

+  ava,  caus.  —1.  look;  —2.  look  at  or 
upon ;  —  3.  behold,  see,  perceive. 
+  a,   caus.    —  1.  look  at;    —2.   see,  per- 
ceive. 


[235] 


[vaksana 


+  vi,  cans.  —  1.  look;  —  2.  look  at,  in- 
spect, 25°;  -3.  behold. 

loka,  perhaps  a  younger  form  of  uloka 
(which  appears  regularly  in  the  oldest  texts, 
but  divided  as  u  loka,  84 ai),  m.  —  1.  open 
space ;  free  room  ;  place,  83 15 ;  —  2a.  the 
vast  space;  the  world,  103 8 ;  any  imagin- 
ary world  or  worlds,  15 1G ;  cf.  antariksa-, 
indra-,  jiva-,  pati-,  para-,  manusya-, 
svarga-loka ;  —  2b.  used  of  heaven :  svar- 
go  lokas,  the  world  situate  in  the  light, 
103 5>  Ui  1G ;  so  sukrtam  ulokas,  the  world 
of  the  righteous,  84 u ;  later,  sukrtasya 
lokas,  world  of  virtue,  89 8;  so  5'20;  —  2c. 
of  earth :  loke  krtsne,  in  the  whole  earth, 
518;  asmin  •  •  loke,  in  this  world  (cf. 
ilia),  66 12;  in  same  sense,  loke,  57 8,  63"; 
—  2d.  with  senses  merging  imperceptibly  into 
those  given  under  3,  e.g.,  in  the  world  or 
among  men,  262,  363,  47 21;  -3.  (like 
Eng.  world  and  French  monde)  people ; 
folks;  men  or  mankind;  sing.  67,  21 13; 
pi.  2 5i  14,  39 19,  57 15.  [etymology  uncer- 
tain :  no  connection  with  Lat.  /oc«s,  Old 
Lat.  stlocus,  '  place.'] 

loka-kft,  a.  world-making,  world-creat- 
ing. [1269.] 

loka-pald,  m.  pi.  world-protectors,  either 
four  in  number  (regents  of  the  four 
quarters  of  the  world),  or  eight  (regents 
of  the  cardinal  points  and  four  points 
mid-way  between). 

loka-pravada,  m.  world-saying,  com- 
mon saying. 

lokam-prna,  a.  world-filling;  f.  -a  (sc. 
istaka),  Lokamprina,  name  applied  to  the 
common  bricks  used  in  building  the  sacred 
fire-pile,  and  so  called  because  all  laid 
with  the  recitation  of  the  one  general 
formula,  lokam  prna,  'fill  thou  the 
world.'  [1314b :  for  prna,  V 1  pr,  see 
731.] 

loga,  m.  clod  (of  earth).  [Vruj,  'break,' 
216. 1 :  for  mg,  see  under  mfd.] 

V  loc  (locayati;  locita;  -16cya).  used  only 
with  a.,  [derived  fr.  Vruc;  just  how,  is 
unclear:  see  Vlok.] 

+  a,  —1.  rarely,  cause  to  appear  or  be 
seen;  —2.  usually,  bring  to  one's  own 
sight  or  mind,  consider,  reflect ;  matsyair 


alocitam  (impers.,999),  the  fishes  reflected; 
ity  alocya,  thus  reflecting. 

~+pary-a,   see   loc  +  a  ;     reflect,   delib- 
erate. 
+  sam-a,  see  loc  +  a;  reflect. 

locana,  —1.  a.  enlightening;  —2.  as  n. 
eye,  usual  mg.  [Vloc:  for  mg,  cf.  lumen, 
under  Vlok.] 

lobha,  m.  strong  desire;  greed,  avarice. 
[Vlubh.] 

lobha-viraha,  m.  freedom  from  avarice. 

16 man,  n.  hair  on  the  body  of  men  and 
beasts  (usually  excluding  that  of  the 
head  and  beard  and  that  of  mane  and 
tail),  [prop,  'clippings,  shearings,'  Vlu, 
'cut,'  1168.  la:  cf.  roman.] 

lola,  a.  —  1.  moving  hither  and  thither, 
uneasy ;  and  so  —  2.  anxious  for,  desirous 
of;  greedy,  [v'lul.] 

lostd,  m.  n.  clod  (of  earth).  [Vruj,  cf. 
222*:  for  mg,  see  under  mrd.] 

loh A,  a.  reddish;  coppery;  as  m.  n.  red- 
dish metal,  copper,  [cf.  16hita,  r6hita, 
and  rudhira,  all  meaning  'red':  with  the 
last,  cf.  e-pvQ-p6s,  Lat.  ruber,  rufus,  Eng. 
ruddy,  red.~] 

lohayasa,  n.  coppery  metal,  any  metal 
alloyed  with  copper,  [ayasa.] 

laulya,  n.  greediness,     [lola,  1211.] 

lauhayasa,  a.  metallic;  MS  n.  metallic 
ware,  [lohayasa,  1208f.] 


van§a,  m.  —I.  cane  or  stock  or  stem,  esp. 
of  the  bamboo  ;  —2.  (like  Eng.  stock,  and 
stem  [rarely],  and  Ger.  Stamm)  lineage, 
family,  race. 

van§a-viguddha,  a.  —1.  made  of  per- 
fectly clear  or  unblemished  bamboo  ; 
—  2.  of  pure  lineage,  [lit.  '  vanga-pure, 
pure  in  its  or  his  van§a,'  1265 :  v'gudh.] 

V  vak  (vavakre  [786,  798a]).  roll,  [akin 
w.  Vvanc,  q.v.] 

vaktavya,  grdv.  to  be  said  or  spoken; 
see  999  end.  [s/vac,  964.] 

vakra,  a.  —1.  crooked;  —2.  fig.  (nearly 
like  Eng.  crooked)  disingenuous,  ambig- 
uous. [Vvak,  1188.] 

vaksana,  f.  pi.  belly;  bellies  (of  cloud- 
mountains). 


Vvac] 


[236] 


V  vac  (  vakti;  uvaca,  ucus  [784,  800e]; 
avocat  [847  end,  854] ;  vaksyati,  -te ; 
ukta;  vaktum;  uktva;  -ucya;  ucydte; 
vacayati).  say  or  speak  (w.  ace.  of  per- 
son, 1022;  or  w.  ace.  of  person  and  ace.  of 
thing,  719);  announce  or  tell,  66 19,  98 17; 
name  or  call,  58  ~ ;  punar  uvaca,  replied, 
19 19 ;  ity  uktva,  with  saying  so,  i.e.  with 
the  words  "  •  •  ,"  saying  "  •  •  ,"  42; 
so  saying,  19 ^  etc.; 

—  ukta,  —1.  spoken,  said;  impers.  pass. 
[999  raid.],  kakena^uktam,  the  crow  said, 
24 13,  etc. ;  uktam,   introducing   a  proverb, 
't  is    said,   19 9,  20 16,   etc.;   —2.    spoken 
unto;    evam   ukta,  thus    addressed,  35, 
etc. 

—  caus.  —  1.  mid.  cause  or  ask  (e.g.  the 
Brahmans)  to   pronounce   for   one's   self 
(e.g.  a  benediction),  101 2, 106  4 ;  —  2.  cause 
(a  written  leaf)  to  speak,  i.e.  read,  54 20. 

[cf .  two,  tFoK-ja,  '  voice,  rumor ' ;  Lat. 
vffc-dre,  '  call ' ;  Ger.  er-wah-nen,  '  mention ' : 
w.  vac-as,  'word,'  cf.  eiros,  stem  *Feir-€<r, 
'  word,'  w.  labialization  :  w.  avocam, 
%a-va-uc-am,  cf.  ttitrov,  *e-Fe-nr-ov,  'said': 
w.  nom.  vak,  *vak-s,  stem  vac,  'voice/ 
cf.  Lat.  vox,  *vdc-s,  'voice/  and  <ty,  for 
*flty,  i.e.  Ftav-s, '  voice.'] 
+  anu,  —1.  repeat  or  say  (sacrificial 
prayers,  etc.)  for  some  one  (gen.);  —2. 
mid.  say  after  (the  teacher),  i.e.  learn, 
study ;  anucana,  perf.  mid.  ppl.,  who 
studies,  studied,  learn-ed. 
+  abhy-anu,  say  with  regard  to  or 
with  reference  to  something ;  describe 
(an  occurrence)  in  (metrical  and  Vedic) 
words. 

+  nis,  speak  out  or  clearly;  explain. 
+  pra,    —1.    tell   forth,   proclaim;    tell, 
announce,  mention ;  and  so   —  2.   (as  con- 
versely  laudare,    'praise/    comes  to   mean 
'mention')  praise;  —3.  tell  of,  colloq.  tell 
on,  i.e.  betray,  93 18;  —4.  say,  45 9;  —5. 
declare  to  be ;  name,  57  5. 
+  prati,  say  in  return,  answer. 
+  s  a  m ,  say  together. 

vacana,  n.  —1.  speech;  words,  918,  etc.; 
dictum ;  —  2.  (like  Lat.  e-dictum  and  Eng. 
edict  and  word)  command ;  injunction, 
26 18.  [Vvac,  1150.] 


vacas,  n.   —1.    speech,   46,   etc.;    words; 

word;  counsel;  —  2.  language,  54 n ;  —3. 

(like    Eng.    word)    order;    request,    53 3. 

[Vvac,  1151.  la:     cf.  £TTOS,  'word.'] 
V  vaj    (vajayati).     probable   root,   with   the 

meaning  be  strong  or  lively,  inferred  from 

ugra,  6jas,  vajra,  vaja ;  see  these  words; 

vajayant,    hastening,   75°:    cf.   Vvajaya. 

[cf.  vy-rhs,  'strong,  healthy';  AS.  wac-ol, 

'  awake ' ;     Eng.    wake,    '  not    to    sleep ' ; 

perhaps  Lat.  vig-ere,  '  be  lively  or  strong/ 

vig-il,  '  awake.'] 
vajra,  m.     Indra's  thunderbolt,  70 8,  88 15. 

[orig.,    perhaps,    a   mere    epithet,    'The 

Mighty'     (Vvaj),     like     Miolnir,     'The 

Crusher/  name  of  Thor's  hammer.] 
vajra-bahu,   a.  having  the  thunderbolt 

on  his  arm  (of  Indra),   lightning-armed. 

[1303.] 
vajrin,    a.    having    the   thunderbolt    (of 

Indra).     [vajra,  1230.] 
V  vane    (vancati  ;    vancayati  ;    vancit&). 

totter;  go  crookedly;  caus.  (cause  to  go 

astray,  i.e.)  mislead,  deceive;  cheat,     [cf. 

Lat.  vacillare,  'totter,  be  unsteady';  AS. 

woh,  'crooked,  wrong/  whence  Eng.  woo, 

'incline  to  one's  self,  court.'] 

-f  up  a,  totter  unto. 

vancaka,  m.  deceiver,     [\fvafic,  caus.] 
vancayitavya,   grdv.   to   be   deceived; 

as  n.  a  to-be-practised  deceit,  w.  objective 

gen.  (296b  beg.),  26 2.     [Vvanc.] 
vat  a,  m.  Ficus  indica ;  cf.  nyag-rodha. 
vanik-putra,       m.      merchant's      son. 

[vanij.] 

vanij,  m.  merchant.     [Vpan,  383.5.] 
V  vat  (vatati;  vatdyati).     only  with   api. 

understand ;  caus.  cause  to  understand  or 

know,    reveal,    inspire    (devotion).      [cf. 

Lat.  vat-es,  'wise  seer':  see  under  vata.] 
vatsa,   m.   young;   esp.  young  of  a  cow, 

calf.     [prop,  'yearling/  from  a  not  quot- 
able   watas,    'year':     with    watas,  cf. 

F«'TOS,    'year/    Lat.    vetus-    in    vetits-tu-s, 

'  bejahrt,  in  years,   old ' :    akin  are  Lat. 

vit-u-lu-s,    'yearling,    i.e.    calf/    and    Eng. 

weth-er :  for  mg,  cf .  x'MaPox>  '  g°at/  prop. 

'winter-ling'  (see  hima) :  see  vatsara.] 
vatsara,  m.  year;  personified,  6715.     [cf. 

vatsa  ;  also  pari-  and  sam- vatsara.] 


[237] 


[vapa 


V  vad  (vadati,  -te;  uvada,  ude  [784]; 
avadit,  avadista ;  vadisyati,  -te ;  udita ; 
vaditum  ;  uditva  ;  -lidya  ;  vadayati). 
-I.  speak,  95  7>9;  say,  20 19,  etc.;  speak 
to,  w.  ace.,  or  w.  loc.  (41) ;  —  2.  communi- 
cate ;  announce,  R  V.  x.  125. 5 ;  speak  of ; 
udita,  stated  (authoritatively),  58 16;  —3. 
tell,  i.e.  foretell,  predict,  103 12;  -4. 
designate  as,  55 5;  name. 
+  abhi,  speak  to,  salute;  signify,  in 
the  derivs  abhivadin,  abhivada ;  cans. 
speak  to ;  salute. 

+  praty-abhi,  caus.  mid.  salute  in 
return. 

+  a ,  speak  to ;  vidatham  a-vad,  give 
orders  to  (the  household),  rule  (as  master 
or  mistress). 

+  p  r  a ,   —  1.  speak  forth  ;   say ;   —  2.  de- 
clare to  be. 
+  vi,  mid.  contradict. 
+  s  am,  mid.  talk   or  take  counsel  with 
one's  self. 

vadana,  n.  —  1.  mouth;  —2.  face, 
['organ  of  speaking/  Vvad,  1150:  for 
mg,  cf.  nayana.] 

vaditavya,  grdv.  to  be  spoken. 
[Vvad.] 

v  a  d  y  a ,  grdv.  to  be  spoken  of,  worthy  of 
(favorable)  notice,  and  so  praiseworthy. 
[Vvad,  963  8c.] 

V  vadh  (avadhit,  avadhista ;  vadhisyati, 
-te).  —1.  strike;  harm;  —2.  (just  as 
AS.  slean  meant  first  '  strike '  and  then 
'slay,  i.e.  kill')  slay,  kill,  [see  Vbadh: 
cf .  wd-fw,  '  push ' :  see  vadhar.] 

vadh  a,  m.  —  1.  murderer;  —2.  weapon 
of  death,  esp.  Indra's  bolt;  —3.  slaying, 
slaughter.  [V  vadh.  ] 

vadhar,  n.  weapon  of  death,  i.e.  Indra's 
bolt.  [Vvadh.] 

vadhasna,  only  in  instr.  pi.  weapons 
of  death,  i.e.  Indra's  bolts.  [vadha, 
1195.] 

vadhu,  /.  —  1.  bride;  —2.  woman,  [prop. 
'  the  one  fetched  home '  by  the  bride- 
groom, Vvah,  q.v.] 

vadhu- vastra,  n.  bride's  garment. 

vadhya,  grdv.  —  1.  to  be  struck,  i.e. 
punished,  27  21 ;  to  be  harmed ;  —  2.  to  be 
slain,  27 18.  [V  vadh,  963 3c.] 


vadhri,    a.    whose    testicles    have   been 

crushed  ;     emasculated,    opp.    of    vrsan. 

[Vvadh,  1191.] 
V  van   (van6ti,   vanute;  vavana,   vavne ; 

vata).     —  1.    hold    dear,    love  ;     desire, 

seek,  beseech,  79 19;   —2.  get;   —3.  win. 

[cf.   Lat.    ven-ia,   'favor';     Ven-us,   'The 

Lovely   One ' ;  AS.   winnan,   '  exert   one's 

self,  strive,'  Eng.  win,  '  gain  by  striving ' ; 

AS.  wen,  '  hope,  expectation,  supposition,' 

whence  wen-an,  Eng.  ween,  '  suppose ' :  see 

\/vanch.] 

vana,  n.  wood;  forest, 
vanana,/  desire.     [Vvan,  1150. 2b2.] 
vananvant,  a.    having   desire,   desiring. 

[perhaps  fr.  vanana,  1233,  w.  irreg.  loss 

of  final   a:  both   mg  and  derivation   are 

doubtful.] 
vana-prastha,     m.    n.     forest-plateau, 

wooded  table-land.     [1280b.] 
vana-vasa,   m.   the   living  in   a  wood  ; 

-tas,  owing  to  (his)  forest-life. 
vanas-pati,     m.     tree,      ['lord    of    the 

wood ' :  see  1267  and  a  and  d :    perhaps 

vanas    stands    for    vanar,   a    subsidiary 

form  of  vana,  cf.  171 3.] 
V  vand    (vandate  ;    vavand6  ;    vandita  ; 

vanditum  ;    vanditva  ;    -vandya).     —  1. 

praise;    —2.  salute  reverentially,     [orig. 

ident.  w.  Vvad,  108g.] 

+  abhi,  make  reverent  salutation  unto; 

salute. 

vanditf,  m.  praiser.     [Vvand.] 
V  Ivap  (vapati,  -te;  upta;  -upya;  vapa- 

yati).     shear  (hair,  beard);  trim  (nails); 

caus.     cause    to    be    clipped,    or    simply 

[1041 2],  clip. 
V  2vap    (vapati,    -te ;    uvapa,    up6  [784, 

800e];  avapsit;  vapsyati;  upta;  uptva; 

-lipya).     —1.    strew;    scatter,   esj>.   seed, 

sow;  —2.  (like  x^w)    throw  or  heap   up, 

i.e.  dam  up. 

+  a  p  a ,  cast  away ;  fig.  destroy. 

+  abhi,  bestrew. 

+  a ,  throw  upon,  strew. 

+  ni,  throw  down. 

+  nis,  throw  out,  esp.  deal  out  (from  a 

larger  mass)  an   oblation  to  a  god,  dat. ; 

offer, 
vapa,  f.  caul,  omentum. 


vapus] 


[238] 


v£pus,  a.  —  1.  wondrous,  admirabilis  ; 
—  2.  (like  Eng.  admirable)  exciting  wonder 
mixed  with  approbation,  esp.  wondrous 
fair; 

—  as  n.  —  1.  a  wonder ;  wonderful  ap- 
pearance ;  vapur  drgaye,  a  wonder  to  see, 
Oavfjia  ISfffOcu,  79  9;  —  2.  beautiful  appear- 
ance ;  beauty,  8 8 ;  —  3.  appearance ;  form, 
48s-4.  [for  2  and  3,  cf.  the  converse 
transition  of  mg  in  rupa,  1,  2.] 

vayam,  we,  see  491.  [cf.  Ger.  wi-r,  Eng. 
we.~\ 

1  v  d  y  a  s ,  n.  —  1.  fowl,  collective  ;  —  2.  bird, 
[see  vi,  '  bird.'] 

2  v  ay  as,   n.  food,  meal.     [prop,    'enjoy- 
ment,'  v'lvi,  'enjoy':  for  analogies,  see 
V  2  bhuj,  '  enjoy,'  and  V 1  vi.] 

3  vayas,  n.  —1.  strength,  of  body  and  of 
mind;  health;  —2.  the  time  of  strength, 
youth;    marriageable   age,   26;   —  3.  gen- 
eralized, any  age  or  period  of  life ;  years 
(of  life),     [akin  w.  vi-ra,  q.v.] 

v  a  y  a ,  f.  strengthening. 

1  v  a  r  a ,  m.  choice  ;  wish  ;   a   thing   to   be 
chosen  as  gift  or  reward,  and  so  gift,  re- 
ward ;  varam  vr,  wish  a  wish,   make   a 
condition,  94 1;  varam  da,  give  a  choice, 
grant  a  wish,  I17;    prati   varam  or  va- 
ram a,  according  to  one's  wish.     [V2vr, 
'  choose ' :  cf .  Eng.  well,  lit.  '  according  to 
one's  wish.'] 

2  vara,  a.  (like  Eng.  choice  or  select)  most 
excellent  or  fair,  best,  w.  gen.  or  loc.,  16 2, 
321;    w.  obi.,  most    excellent    as    distin- 
guished from  •  •,  i.e.  better  than  •  •,  68 14 ; 
varam  •  •,  na  ca  •  •,  the  best  thing  is  •  •, 
and  not  •  •,  i.e.  •  •  is  better  than  •  •,  1720. 
[V2vr,  'choose':  for  mg,  cf.  AS.  cyst,  'a 
choice,'  and  then  '  the  best,'  with  ceosan, 
'  choose.'] 

varana,  n.  a  choosing.    [V 2  vr,  ' choose.'] 

vara-varna,  m.  most  fair  complexion. 

varavarnin,  a.  having  a  fan-  com- 
plexion; -ini,  f.  fair-faced  woman,  [va- 
ravarna,  1230.] 

varangana,  f.  most  excellent  woman, 
[angana.] 

vararoha,  a.  having  fair  hips  or  but- 
tocks; tca\\iinyos.  [aroha.] 

varaha,  m.  boar. 


varivas,  n.  breadth;  fig.  freedom  from 
constraint,  ease,  gladness,  w.  kr.  [belong- 
ing to  uni,  'broad':  see  1173 3,  467 2.] 

varlyans,  a.  very  broad,  wide  extended. 
[Vlvr,  'cover,  extend  over':  see  467 '2 
and  11 73  3.] 

varuna,  m.  The  Encompasser  (of  the 
Universe),  Varuna,  name  of  an  Aditya; 
orig.  the  supreme  god  of  the  Veda  (see 
selection  xxxvii.  and  notes),  and  so  called 
king  as  well  as  god,  83 12;  omniscient 
judge  who  punishes  sin  and  sends  sick- 
ness and  death,  selections  xliii.,  xliv.,  xlv. ; 
later,  god  of  the  waters,  7 10.  [a  personi- 

••  fication  of  the  '  all-embracing '  heaven, 
Vlvr,  'cover,  encompass,'  1177c  :  cf. 
oi>pav6s,  '  heaven,'  and  Ovpavds,  '  Heaven,' 
personified  as  a  god.] 

varutha,  n.  cover;  and  so,  as  in  Eng., 
protection.  [Vlvr,  'cover,'  1163c.] 

varuthya,  a.  protecting.  [varutha, 
1212d4.] 

varenya,  grdv.  to  be  desired;  and  so, 
longed  for,  excellent.  [V2vr,  'choose,' 
12171-2-3,  966b.] 

varga,  m.  group.  [Vvrj,  '  separate,' 
216. 1 :  for  mg,  cf.  Eng.  division,  '  a  sepa- 
rating into  parts,'  and  then  'the  part 
separated,  group.'] 

v  arc  as,  n.  vitality,  vigor;  the  illuminat- 
ing power  in  fire  and  the  sun;  and  so, 
splendor ;  fig.  glory,  [perhaps  akin  with 
rue :  cf .  varpas  with  rupa.] 

varna,  m.  —1.  outside;  external  appear- 
ance ;  color,  36 19,  37 6,  etc. ;  complexion ; 
—  2.  (color,  and  so,  as  in  Eng.)  kind, 
species,  sort,  98 2;  —3.  (sort  of  men,  i.e.) 
caste,  28 18;  —4.  letter;  sound;  vowel, 
59 16 ;  syllable ;  word,  98  8.  [V  1  vr,  '  cover,' 
1177a:  for  mg  1,  cf.  Eng.  coating,  and 
coat  (of  paint),  and  Lat.  color,  prop, 
'cover  or  coating,'  cognate  w.  oc-cul-ere, 
'  cover  over.'] 

V  varnaya  (varnayati).  —1.  color, 
paint;  —2.  fig.  (like  Eng.  paint),  depict 
describe  ;  tell  about ;  pass.  12 8.  [varna, 
1058.] 

vartana,  n.  prop,  an  existing,  and  so 
(like  Eng.  living),  means  of  subsistence. 
[Vvrt,  mgs  3,  5:  cf.  vrtti.] 


[239] 


[V3vas 


vartf,  m.  restrainer,  stayer.  [\/lvr, 
'cover/  mg  3,  'restrain':  1182.] 

v  art  man,  n.  wheel-track;  path,  43 9; 
vartmana,  at  end  of  cpds :  by  way  of, 
39 14  ;  or  simply  through  ;  akaga-vart- 
mana,  througli  the  air,  39 a.  [v'vrt, 
1168.  la.] 

vartra,  a.  warding  off,  liolding  back; 
as  n.  a  water-stop,  dam,  weir.  [Vlvr, 
'cover,'  q.v.] 

Ivardhana,  a.  —I.  increasing,  trans.; 
as  m.  increaser ;  —  2.  delighting  in. 
[Vlvrdh,  'increase,' q.v.] 

2vardhana,  n.  the  cutting.  [\/2vrdh, 
'  cut.'] 

varpas,  n.  assumed  appearance;  image, 
form,  [akin  with  rupa :  cf .  varcas.] 

vArman,  n.  envelope;  coat  of  armor; 
protection ;  at  end  of  Kshatriya-names, 
59 1S  N.  [V 1  vr,  '  envelop/  1 168.  la.] 

varsa,  n.  —  1.  rain;  —  2.  (rainy-season, 
i.e.)  year;  —varsa,  f.  pi.  —  1.  the  rains, 
i.e.  the  rainy  season;  —2.  very  rarely, 
rain-water,  10414.  [Vvrs  :  cf.  e-fpvai, 
1  rain-drops  ' :  for  mg  2  of  varsa,  cf .  Eng. 
"girl  of  sixteen  summers,"  "man  of 
seventy  winters,"  abda  and  garad.] 

varsa-karman,  n.  the  action  of  rain- 
ing. 

varsa-satka,  n.  year-hexade,  period  of 
six  years. 

var  smaii,  m.  height;  top;  crown  of  the 
head,  [see  1168.  lc2  and  2b.] 

vala,  m.  prop,  an  encloser,  and  so  —  1. 
(enclosure,  i.e.)  cave;  —2.  personified, 
Vala,  name  of  a  demon  who  shuts  up 
the  heavenly  waters  to  withhold  them 
from  man  and  is  slain  by  Indra,  81 5>7. 
[Vlvr,  'enclose.'] 

vala-vrtra,  m.  Vala  and  Vritra.    [1252.] 

valavrtra-nisudana,  m.  destroyer  of 
Vala  and  Vritra,  i.e.  Indra.  [1264.] 

valavrtra-han  [402],  a.  slaying  Vala 
and  Vritra ;  as  m.  slayer  of  Vala  and 
Vritra,  i.e.  Indra.  [1269.] 

valmika,  m.  ant-hill. 

vavri,  m.  prop,  cover,  and  so  —  1.  place 
of  hiding  or  refuge ;  —  2.  corporeal  tegu- 
ment (of  the  soul),  i.e.  body.  [Vlvr, 
'cover/  1155. 2c.] 


V  vac.  (vasti,  uganti  [638];  uvaga  [784]). 
—  1.  will,  73 17;  —2.  desire,  long  for; 
—ppls,  pres.  ugant,  perf.  vavagana  [786] : 
willing  or  (when  qualifying  subject  of  verb) 
gladly,  83*,  856  ;  longing,  78a;  -3.  (like 
Eng.  will  in  its  rare  or  obsolete  sense 
'order')  order,  command.  [cf.  l/c&Jy, 
stem  *FeK-oj/T,  '  willing.'] 

vaga,  a.  willing,  submissive;  as  m.  —1. 
will;  —2.  command;  and  so  controlling 
power  or  influence.  [Vvag.] 

vaga-ni  [352],  a.  bringing  into  one's 
power ;  as  m.  controller. 

vaga,  f.  —1.  cow,  esp.  farrow  cow;  —2. 
female  elephant,  Elephanten-kuh.  [per- 
haps 'the  lowing'  beast,  fr.  wag:  cf. 
Lat.  vacca,  'cow':  usual  name  for  'cow' 
is  g6.] 

vagin,  a.  having  command  or  control; 
as  subst.  m.  or  f.  master,  mistress,  [vaga.] 

vagi-kr,  make  submissive,  enthrall,  en- 
snare, [vaga  and  V 1  kr,  '  make/  1094.] 

vagya,  grdv.  to  be  commanded  or  ordered, 
and  so  obedient,  submissive,  yielding, 
[vag,  963  8c.] 

vas,  end.  pron.  you,  491.  [cf.  Lat.  vos, 
'ye,  you.'] 

V  Ivas  (ucchdti  [753,  608];  uvasa  [784]; 
vatsyati  [167] ;  usta).  grow  bright ; 
light  up  (of  the  breaking  day),  dawn, 
[for  cognates,  Lat.  us-tu-s,  '  burned,'  east, 
Easter,  etc.,  see  the  collateral  form  us, 
'burn/  and  the  derivs  usas,  usra,  va- 
santa,  vasu,  vasara :  cf.  also  ^ap,  *Fe<r- 
fj.ap,  '  day ' ;  tap,  *Fetr-op,  Lat.  rer,  we-er, 
*ves-er,  '  dawn  of  the  year-light,  i.e. 
spring';  Ves-uv-ius,  'the  burning'  moun- 
tain.] 
+  vi,  shine  abroad,  75 15;  light  up,  97 13. 

V  2  vas  (vaste  [628];  vavase  ;  avasista  ; 
vatsyati  ;  vasita  ;  vasitum  ;  vasitva  ; 
-vasya).  put  on  (as  a  garment),  clothe 
one's  self  in.  [cf.  fwv/j.i,  *F€O--VV-IM, 
'put  on';  e-eff-To,  'had  on';  sfyuo,  'gar- 
ment ' ;  Lat.  ves-tis,  '  garment ' ;  Goth. 
ga-vas-jan,  '  clothe ' ;  AS.  wer-ian,  Eng. 
wear.~\ 

V  3  vas  (vasati  ;  uvasa  [784];  avatsit 
[167] ;  vatsyati ;  usita ;  vastum ;  usitva ; 
-tisya;  vasayati).  stay  in  a  place;  esp. 


v1 4  vas] 


[240] 


stay  over  night,  38 2,  100 8  (with  ratrim) ; 
dwell,  abide ;  lire.  [cf.  JUTTV,  *F<NT-TU, 
'  dwelling-place,  town ' ;  Lat.  ver-na,  '  one 
who  lives  in  the  house,  i.e.  slave '  or 
'one  who  dwells  in  the  land,  i.e.  native,' 
like  Eng.  domestic,  '  servant,'  and  domestic, 
'  not  foreign ' ;  AS.  wes-an,  '  be  ' ;  Eng. 
was,  were.~] 

+  »,  take   up   one's  abode  in   (a  place), 
occupy;  enter  upon,  62 8. 
+  ud,    cans,    (cause   to   abide    out,   i.e.) 
remove  from  its  place,  97  u  ? . 

up  a,  —1.  stay  with;  wait;  —  2.  (with 
a  specialization   of  mg   like   that   in    Eng. 
abs-tain,    'hold    off,    esp.    from  food    or 
drink')  wait,  and  so  stop  (eating),  fast. 
-f  ni,  dwell  (of  men  and  of  beasts). 
+  p  r  a  t  i ,  have  one's  dwelling. 

V  4  vas  (vasayati;  vasita).  cut.  [cf .  Lat. 
vomis,  *vos-mis,  vomer,  '  plow-share,  colter.'] 
-f-  ud ,  cut  away  or  off,  97 14 1. 

vasanta,  m.  spring.  ['the  dawning  or 
lighting-up'  year-time,  Vivas,  11 72s-*: 
see  1  vas :  cf.  <eap,  *Fe<r-ap,  Lat.  ver,  *ve-er, 
*ves-er,  'spring.'] 

vasistha,  a.  most  excellent,  best;  —as  m. 
Vasishtha,  name  of  one  of  the  most 
famous  Vedic  seers,  7819N.  [formed  as 
superl.  to  vasu,  fr.  Vivas  as  a  verbal 
(467),  the  verbal  having  the  same  trans- 
ferred sense  as  the  adj.  vasu,  q.v.] 

vasu,  a.  excellent,  good;  —1.  as  m.  good 
(of  gods),  7611;  -2.  as  m.  pi.  The  Good 
Ones,  the  Vasus,  a  class  of  gods,  RV.x. 
125. 1 ;  —  3.  as  n.  sing,  and  pi.  good, 
goods,  wealth,  [prop.  '  shining,  i.e.  splen- 
did,' V 1  vas,  '  shine,'  but  w.  a  transfer  of 
mg  like  that  in  the  Eng.  splendid  as  used 
by  the  vulgar  for  '  excellent ' :  connection 
w.  rtvs,  tvs,  'good,'  and  *l,  'well,'  is  im- 
probable, see  ayu.] 

vasu-dha  [352],  a.  yielding  good;  vasu- 
dha  [364],  /  the  earth ;  the  land. 

vasudhadhipa,  m.  (lord  of  the  earth, 
i.e.)  king,  prince,  [adhipa.] 

vasum-dhara,  a.  holding  good  or 
treasures ;  -a,  /.  the  earth,  [vasum  + 
dhara,  1250a:  we  should  expect  vasu 
(ace.  s.  neuter,  or  stem),  not  vasu-m 
(masculine!),  341.] 


vasu-gravas,  a.  perhaps  [1298a]  hav- 
ing good  fame,  or  else  [1297  and  1280b] 
having  wealth-fame,  i.e.  famed  for  wealth. 

vasu-sampurna,  a.  treasure-filled. 
[Vlpr, 'fill.'] 

V  vasuya  (vasuyati).  crave  good,  [de- 
nom.  of  vasu,  1058 1,  1061.] 

vasuya,  f.  desire  for  good;  longing. 
[V  vasuya,  11496.] 

vastr,  TO.  illuminer;  or,  as  adj.,  lighting 
up.  [Vivas,  'shine,'  1182,  375 8.] 

vastr  a,  n.  garment,  piece  of  clothing; 
cloth.  [V2vas,  'clothe,'  1185a.] 

vastra-vestita.a.  covered  with  clothes, 
well  dressed. 

vastranta,  m.  border  of  a  garment, 
[anta.] 

V  vah  (vahati,  -te;  uvaha,  uhe;  avaksit; 
vaksyati;  udha[222];  vodhum;  udhva; 
-lihya;  uhyate).  —1.  conduct,  84 u; 
carry,  esp.  the  oblation,  85 1,  93 M,  94  *; 
bring  with  team,  73 n,  81 u,  or  car,  72  *, 
87 w;  draw  (wagon),  guide  (horses) ;  —2. 
intrans.  travel;  proceed  (in  a  wagon); 
—  3.  pass,  be  borne  along ;  —  4.  flow, 
carry  with  itself  (of  water) ;  —  5.  (like 
Ger.  heimfiihren)  bring  home  to  the 
groom's  house,  wed;  —6.  carry,  43 Ui16, 
52 9 ;  bear,  26  * ;  carry  far  and  wide,  i.e. 
spread  (a  poem,  fragrance),  54 2. 

[for  *vagh :  cf .  oxos>  *FOXOS>  '  wagon ' ; 
OX«OA""»  'ride';  Lat.  veh-ere,  'carry';  vehi- 
culum,  'wagon';  AS.  weg-an,  'carry,  bear,' 
whence  Eng.  weigh,  'lift'  (as  in  weigh 
anchor),  'find  weight  of  by  lifting'  (cf. 
bhara) ;  AS.  ivsegn  or  wxn,  Eng.  wain, 
Dutch  wagen  (whence  the  borrowed  Eng. 
wagon),  'that  which  is  drawn,  i.e.  wagon'; 
further,  Lat.  vi-a,  ve-a,  *veh-ia,  '  that  which 
is  to  be  travelled  over,  way';  AS.  weg, 
Eng.  way,  '  that  which  carries '  one  to  a 
place.] 

+  a  ,  bring  hither  or  to. 
+  ud,  —  1.    bear   or   bring   up;  —2.  esp. 
lead  out  (a  bride  from  her  father's  house), 
wed. 

+  pari,  —1.  lead  about;  —2.   esp.  lead 
about  (the  bride  or  the  wedding  proces- 
sion), wed. 
+  p  r  a ,  carry  onward. 


[241] 


[V  vajaya 


+  vi,  lead  away,  esp.  the  bride  from  her 

parents'  house,  and  so  wed,  marry;  mid. 

get  married. 

+  s  a  m ,  carry  together ;  carry, 
vah,     vbl.     carrying,     drawing,     in     cpds. 

[Vvah.] 
vahatii,  m.  wedding  procession ;  wedding. 

[Vvah,  1161c.] 
vahya,   n.    portable   bed,   litter.     [Vvah, 

1213 :    for    mg,  cf.    Eng.    bier    and   verb 

bear.'] 
vahye-gaya,a.  lying  on  litters,    [vahya, 

1250c  :  acct,  1270.] 
V  Iva  (vati;    vavati;   avasit  [882];   vas- 

yati;  vata;  vatum;    vapayati  [1042d]). 

blow,      [cf .   aiifj-t,  *a-Frj-ytti,    '  blow ' ;  Goth. 

va-ian,    Ger.  weh-en,  AS.  wdwan,   'blow'; 

aii-pa,    '  breeze ' ;    cb?p,   *aFr)p,  '  air ' ;    Lat. 

vetitu-s    (a    participial    form    which    has 

made  a  transition  to  the  vowel-declension 

—  cf.  vasanta  and  11723'4),  'wind,'  Eng. 

wind;   AS.    we-der,   Eng.    wea-ther,   'wind 

(e.g.  in  weather-cock),  condition  of  the  air ' : 

see  vata  and  vayii, '  wind.'] 

+  a,  blow  hither. 

+  nis,  —  1.  (blow  out,  intransitively,  i.e.) 

go    out,   be    extinguished;    —  2.    intrans. 

(blow  till  one  gets  one's  breath,  and  so) 

cool    off;    —cans.    —  1.  extinguish;    —  2. 

cool  off,  transitively,  i.e.  refresh. 

+  para,  blow  away. 

+  p  r  a ,  blow  or  move  forward,  intrans. 

+  vi,  blow    asunder,   i.e.   scatter   to   the 

winds. 
V  2va    (vayati    [761d2];    uvaya    [784 2]; 

vayisyati;   uta;  6tum;  uyate).     weave, 

interweave,   both   lit.,  and  also   (like  Lat. 

serere),  fig.,  of  hymns  and  songs;  plait. 

[orig.   idea  perhaps    '  wind '    or   '  plait ' : 

root-forms  are  u,  va,  and  vi :    cf.   iVe'o, 

*p;T6o,  '  willow ' ;  ola-os,  '  osier ' ;  Lat.  vi-ere, 

'  plait '  ;     vi-men,    '  plaited    work ' ;    olvii, 

'  vine ' ;  olvos,  '  wine ' ;  Lat.  vlnum,  '  wine ' ; 

vi-tis,  '  vine,'  Eng.  withy  or  withe,  '  pliant 

twig,'  Ger.  Weide,  '  withe,  willow.'] 
va,  enclitic  particle,  following  its  word.  —  1. 

or;    •  •    va,   •  •  va,    50 17,    64 *>,    96  i2-23, 

9718,19.  •  %  •  •  va,  77 6,  24  6,  59  9'29,  64 18, 

972.3.16^  1042i.  similarly,  35  6,   59™,  84 9; 

•;•;••  va,    204,   91 9;    -further:  •  • 


va,  yadi  va  •  •,  •  •  va,  28 12  ;••,••  va, 
•  •  va_api,  62 2;  •  •,  •  •  (va  omitted),  •  • 
va,  •  •  va,  61 23,  Q21;  finally,  •  •  na,  •  • 
va^api,  •  •  ca,  neither  •  •,  nor  •  •,  nor  •  •, 
63  4;  —  atha  va,  see  atha  6;  uta  va,  see 
uta ;  —  2.  va,  for  eva,  59 10  N.  ;  —  3.  with 
interrogates:  kim  va,  what  possibly, 
17 19 ;  so  18  i.  [cf .  Lat.  -ve,  '  or.'] 

vakya,  n.  —1.  speech,  words;  —2.  as 
technical  term,  periphrasis,  e.g.  virasenasya 
sutas/or  virasena-sutas.  [Vvac.] 

v  a  g  -  d  o  s  a  t ,  by  or  as  a  bad  consequence 
of  his  voice,  i.e.  because  he  was  fool 
enough  to  let  his  voice  be  heard,  [vac : 
see  dosa.] 

vaghat  [like  dasat,  444 2],  m.  the  pledg- 
ing one,  i.e.  institutor  of  a  sacrifice,  not 
the  priest,  but  the  yajamana.  [perhaps 
akin  are  ttf^-oyttcu,  Lat.  vovere,  *vogv-ere, 
'  vow.'] 

vanmaya,  a.  consisting  of  voice  or 
utterance.  [vac  :  see  1225 2  and 
maya.] 

vac  [391],  f.  —  1.  speech,  voice,  word, 
utterance,  sound  ;  vacam  vy-a-hr,  utter 
words,  3 l,  and  vacam  vad,  speak  words, 
94 9,  verb-phrases,  used  like  a  simple  verb 
of  speaking,  and  construed  w.  the  ace.  of 
the  person  (see  274b) ;  perhaps  (utterance, 
i.e.)  sacred  text,  91 2;  —2.  personified,  The 
Word,  Vach,  Aoyos.  [v/vac,  q.v.] 

vacam-yama,  a.  restraining  or  holding 
one's  voice,  silent.  [1250a,  1270 1  and  b.] 

vacaka,  a.  speaking ;  as  m.  speaker. 
[Vvac,  1181.] 

vacika,  a.  verbal,  consisting  of  words, 
[vac,  1222e.] 

vacya,  grdv.  —1.  to  be  spoken;  —2.  to 
be  spoken  to.  [Vvac,  1213a.] 

v  aj  a ,  m.  —  1.  swiftness ;  courage,  esp.  of  the 
horse;  —2.  race,  struggle;  —3.  prize  of 
race  or  contest;  booty;  reward  in  general; 
treasure,  good.  [prob.  akin  w.  Vvaj,  q.v.: 
orig.  '  strength  and  liveliness,'  '  that  in 
which  strength  and  courage  show  them- 
selves,' and  then  'the  result  of  quick 
and  brave  struggle.'] 

V  vajaya  (only  in  ppl.,  vajayant).  crave 
treasure;  seek  good,  74 16;  cf.  Vvaj. 
[denom.  of  vaja,  1058.] 

16 


Vvafich] 


[242] 


V  vanch  (vanchati;  vanchita).  wish,  [for 
*vansk,  orig.  inchoative  (cf.  V 1  is)  to 
v'van,  q.v. :  cf.  Ger.  Wunsch,  'a,  wish'; 
AS.  wusc,  'a.  wish,'  whence  verb  wyscan, 
'wish,'  whence  Eng.  verb  wish,  whence 
noun  wish.'] 

vanijya,  n.  merchant's  business,  trade, 
[vanij,  1211.] 

vata,  m.  —  1.  wind;  air;  —2.  Vata,  god 
of  the  wind.  [V 1  va,  '  blow '  :  acct, 
1176c :  cf.  Icelandic  OS-inn,  AS.  Wod-en, 
Old  High  Ger.  Wuot-an,  names  of  the 
highest  Germanic  god,  Odin:  the  name 
still  lives  in  the  Eng.  Wednes-day,  AS. 
Wodn-es  dseg :  some  connect  Woden  w. 

V  vat,  '  inspire,  excite.'] 
vata-svanas,  a.  having  the  roar  of  the 

wind,  i.e.  blustering,  exhibiting  noisy 
violence,  tumultuous. 

vataikabhaksa,  a.  having  wind  as  sole 
food,  i.e.  fasting,  [vata  -  ekabhaksa.] 

vada,  m.  speech,  expression,  statement. 
[Vvad.] 

vada-yuddha,  n.  speech-fight,  i.e.  con- 
troversy. 

vadayuddha-pradhana,  a.  devoted  to 
controversy ;  as  m.  eminent  controver- 
sialist.] 

vadin,  a.  speaking.     [Vvad,  11833.] 

vanaprastha,  m.  a  Brahman  of  the 
third  order,  who  has  passed  through  the 
stages  of  student  and  householder  (see 
agrama)  and  dwells  in  the  woods,  65  3N. ; 
hermit.  [vanaprastha  :  for  mg,  cf. 
tpr)/j.lrr)s,  Eng.  hermit,  and  iprift-la,  'soli- 
tude, desert.'] 

vanara,  HI.  monkey,  ape. 

vapl,  f.  oblong  pond;  lake.  [V2vap, 
'  heap  up,  dam  up,'  and  so,  perhaps,  orig. 
'a  dam'  (cf.  x^A"1*  'dam,'  from  x<ta, 
'throw  or  heap  up'),  and  then,  by  me- 
tonymy, 'the  pond  made  by  the  dam.'] 

vapi-jala,  n.  lake-water,  [perhaps  the 
first  element  is  here  to  be  taken  in  its  orig. 
sense  of  '  dam,'  so  that  the  whole  means 
prop.  '  dam-water,'  and  so  '  pond-water.'] 

vain,  see  491. 

yam  a,  a.  lovely,  pleasant;  as  n.  &  lovely 
thing,  a  joy.  [Vvan:  cf.  dhuma  and 

I 1  dhvan.] 


vayasa,   m.    —  1.   bird;    —  2.   esp.  crow; 
-si,  f.  crow-hen.    [Ivayas,  'bird,'  1208a.] 
vayii,  m.  wind,     [v'l  va, 'blow,' 1165.] 
var,  n.  water,      [cf.  ovp-o-v,  orig.  'water,' 
and  so,  as  hi  Eng.,  '  urine ' ;  Lat.  urlndri, 
'  stay  under  water ' ;  ur-lna,  '  urine ' ;  Ur-ia, 
'  Water-town,'   a  port  in  Apulia ;    prob. 
akin  is  AS.  wser,  'sea.'] 

1  var  a,     m.     tail-hair,    esp.    of    a    horse, 
[prob.  akin  w.  ovpr],  'tail.'] 

2  var  a,    m.    —  1.    choice    treasure;     —2. 
moment   chosen  or   determined  for    any 
thing,   appointed  time,  turn;    —3.    time 
(as  used  with  numerals);    varam  varam, 
time  and  again;    —4.   the    time  or  turn 
(of  one  of  the  planets  which  rule  in  suc- 
cession the   days  of  the  week),  and  so, 
day  of  the  week,  day.     [V  2  vr,  '  choose ' : 
identified  by  some  w.  &pa,  '  time,  seasqn,' 
see  under  Vya.] 

var  ana,  a.  warding  off  (those  that  attack 
it),  and  so  strong  or  ungovernable  (of 
wild  beasts);  as  m.  elephant.  [\lvr, 
'cover,  ward  off,'  1150.  lb.] 

varanasi,  f.  Varanasi,  the  modern 
Benares. 

vari,  n.  water,     [see  var.] 

vari-stha,  a.  situated  in  the  water,  t.e. 
(of  the  sun's  disk)  reflected  in  the  water. 

vavd,  particle,  emphasizing  the  word  which 
it  follows.  surely,  just.  [for  double 
acct,  see  Whitney  94.] 

V  vag_  (va^yate  [761c]  ;  vava§e ;  avi- 
vagat  [861];  vacita ;  vagitva).  bleat; 
low;  cry  (of  birds),  [see  va§a,  Lat. 
vacca,  'cow,'  and  vagra.] 

vac_rA,  a.  lowing  (of  kine).  [Vvac,, 
1188a.] 

vasd,  m.  —1.  prop,  a  staying  overnight; 
—  2.  an  abiding,  32 5;  —3.  abiding-place, 
23 2\  [V3vas,  'dwell':  for  mg,  cf. 
bhavana.] 

vasa-bhumi.y.  dwelling-place. 

vasara,  —1.  in  Veda,  as  adj.  of  the 
dawn  ;  ritptos ;  —  2.  in  classical  Skt., 
neuter,  used  as  subst.,  also  masculine,  (prop. 
time  of  dawn,  as  distinguished  from 
night,  and  so)  day  in  general,  [prop,  a 
secondary  deriv.  (1188d)  fr.  an  obsolete 
*vaa-ar,  '  dawn/  V 1  vas,  '  dawn ' ;  see 


[243] 


[V 1  vid 


1  vas  :    and  for  the  form  vas-ar,  cf  .   eap 

and  i-er,  there  given,  and  ah-ar,  udh-ar, 

430.] 
vasa-ve§man,  n.  chamber  for  spending 

the  night,  sleeping-room. 
vasas,  n.  garment.     [V2  vas,  'clothe.'] 
vasin,     a.     dwelling.        [\/3vas,    'dwell,' 

1183  3.] 
vast  a  vy  a,    a.    belonging   to    an    abode; 

as  m.  inhabitant,     [vastu,  1212(12.] 
vastu,  m.  n.  dwelling.       [\/3vas,  'dwell,' 


vastos-pati,   m.    lord  or  Genius  of  the 
dwelling,  77  2N.     [vastos,  gen.  of  vastu 
(1250d)  +  pati:  acct,  1267a  and  d.] 
vaha,  a.  carrying;  carrying  off.     [Vvah.] 
vahana,  a.  carrying  off;  as  n.  —  1.  beast 
of  burden,  56s;   beast  for  riding;  team; 
vehicle  ;  —  2.  the  carrying,  34  13.     [\/  vah, 
1150.  lb.] 

1  vi    [343e],   m.      bird.       [cf.    olwvos,    *bri- 
cavos,  Lat.  avi-s,  '  bird.'] 

2  vi,    preposition.      apart,    asunder,    away, 
out  ;    denoting  intensity  in  descriptive  cpds 
(1289),    cf.    vicitra,    vibudha;     denoting 
separation    or   non-agreement    in    possessive 
cpds   (1305),   cf.  vimanas,  etc.  ;   similarly 
in  the  prepositional  cpd  (1310a),  vipriya. 

vingati   [485],  f.    twenty.        [cf.    eftcoo-i, 

Boeotian  FI/COTJ,  Lat.  vlginti,  '  twenty.'] 
vikata,  a.  —1.  exceeding  the  usual  meas- 

ure;   and   so    —  2.  (like   Eng.   enormous) 

monstrous,    hideous;     —as    m.    Hideous, 

name  of  a  gander,     [cf.  1245g.] 
vikrama,  m.  a  stepping  out,  appearance  ; 

esp.  bold  or  courageous  advance,  courage, 

might.     [V  kram  +  vi.] 
vigata-samkalpa,    a.    with    vanished 

purpose,      purposeless.          [V  gam.  +  vi  : 

1299.] 
vigulpha,     a.     abundant.       [origin     un- 

clear.] 
vigraha,  m.  —1.  separation;  and  so  —2. 

division;     and   so   —3.    discord,    quarrel, 

war.     [V  grab  +  vi.] 
V  vie  (vinakti;  vikta;  vektum;  -vicya). 

separate,    esp.   grain   from  chaff  by  win- 

nowing ;  separate,  in  general. 

+  vi,    separate   out   or   apart;    vivikta, 

isolated,  ana*  so  lonely. 


vicaksana,  a.  appearing  far  and  wide, 
conspicuous;  or,  far-seeing.  [\/caks  +  vi.] 

vi-citra,  a.  —  1.  very  variegated;  —2. 
differently  colored,  varied;  —3.  (full  of 
variety  and  surprises,  and  so)  entertain- 
ing, beautiful,  [in  mg  1,  vi-  has  perhaps 
intensive  force ;  in  2,  perhaps  variative.] 

V  vij  (vijate;  vivij6;  avikta  [834c];  vijis- 
yati;  vigna).  move  with  a  quick  darting 
motion,  aiaaeiv ;  (like  Eng.  start)  move 
suddenly  from  fear.  [cf.  AS.  wlc-an, 
'give  way';  Eng.  weak,  'yielding,  soft, 
feeble.'] 

.  +  u  d ,  start  up ;  be  affrighted ;  udvigna, 
terrified. 

vij  ay  a,  m.  victory;  personijied,  Victory, 
name  of  a  rabbit.  [Vji  +  vi.] 

vijiti,/.  conquest,     [v'ji  +  vi.] 

vijitendriya,  a.  having  the  organs  of 
sense  subdued,  [vijita  +  indriya.] 

vijneya,  grdv.  to  be  known  or  considered 
as.  [Vjna  +  vi,  963  3  a.] 

vin-mutra,  n.  faeces  and  urine,  [vis, 
226b,  161 :  for  cpd,  1253b.] 

vitatha,  a.  false,  ['differing  from  the 
so,'  vi  +  tatha,  1314a.] 

vitathabhinivega,  m.  inclination  to- 
wards that  which  is  false,  [abhinive^a.] 

vitasti,  f.  a  span,  about  nine  inches  or 
twelve  fingers,  [prob.  fr.  Vtan  +  vi,  and 
so  '  a  stretch '  from  the  tip  of  the  thumb 
to  that  of  little  finger:  for  mg,  cf.  Eng. 
noun  span  and  verb  span,  'extend  over/ 
and  see  vyama.] 

vitana,  m.  n.  —1.  spreading  out,  exten- 
sion ;  —  2.  canopy.  [V  tan  +  vi :  for  mg 
2,  cf.  Eng.  expanse  (of  heaven)  and  ex- 
pand.^ 

vitta,  ppl.  gotten;  as  n.  (like  Lat.  quaes- 
tus)  gettings,  that  which  is  got,  property. 
[V2vid,  'get.'] 

Vivid  (v6tti;  v6da  [790a]  ;  avedit  ; 
vedisyati,  -te  ;  vetsyati,  -te ;  vidit& ; 
veditum,  v6ttum  ;  viditva ;  -vidya ;  ve- 
dayati).  —1.  know;  understand;  per- 
ceive ;  ya  evam  veda,  who  knoweth  thus, 
who  hath  this  knowledge,  frequent  formula 
in  the  Brdhmanas,$73;  vidyat,  one  should 
know,  it  should  be  known  or  understood  ; 
—  2.  recognize  as ;  nalam  mam  viddhi, 
16* 


V  2  vid] 


[244] 


recognize  me  as  N.,  know  that  I  am  N. ; 
—  3.  notice ;  be  mindful  of,  75 ls ;  bethink 
one's  self,  94  6-10;  —4.  believe;  assume; 
consider  a  person  (ace.)  to  be  •  •  (ace.), 
43 19 ;  —  ppl,  vidvans,  see  s.v. 

[whh  v6da,  vidma,  cf.  oT5a,  fSyuev,  AS. 
tc  wat,  we  witon,  '  I  know,  we  know ' ;  Eng. 
/  wot,  gerund  to  wit,  noun  wit,  '  under- 
standing ' :  cf .  also  flSov,  tiFtSov,  '  saw ' ; 
Lat.  videre,  '  see ' ;  AS.  untan,  '  see ' ; 
whence  wlt-ga,  'seer,  soothsayer,  wizard' 
(Icelandic  vit-ki,  'wizard'),  wicca,  'wizard,' 
wicce,  '  witch,'  Eng.  witch,  masc.  and  fern. : 
v6da  is  an  old  preterito-present,  'have 
seen  or  perceived,'  and  so,  'know' — see 
V2vid:  the  forms  of  the  other  tense- 
systems  are  comparatively  modern.] 
+  anu,  know  along,  i.e.  from  one  end  to 
the  other,  know  thoroughly. 
+  ni,  caus.  cause  to  know;  do  to  wit; 
announce;  communicate. 

V  2  vid  (vindati,  -te  [758];  viv6da,  vivid6; 
avidat,  avidata ;  vetsyati,  -te ;  vittd. ; 
v6ttum ;  vittva  ;  -vidya).  —1.  find, 
412,  etc.;  get,  74 13;  obtain  (children), 
l(X)5-9;  _2.  get  hold  of,  80 7;  -3.  pass. 
vidyate :  is  found ;  later,  equiv.  to  there  is, 
there  exists;  ppl.  vidana  [619 8],  found, 
73 2);  —  ppl.  vitta,  see  s.v. 

[orig.  ident.  w.  Vivid,  of  which  this  is 
only  another  aspect,  namely  that  of  '  see- 
ing   esp.    an    object   looked    for,   i.e.  of 
finding':  see  Ivid.] 
+  .anu,  find. 

vid,  vbl.  knowing,  at  end  of  cpds.    [V 1  vid.] 

vida,  a.  knowing,  at  end  of  cpds.     [do.] 

vidatra,  a.  noticing,  in  cpds.  [Vivid, 
1185d.] 

vidatha,  n.  directions,  orders,  [prop. 
'  knowledge  given,  i.e.  instructions,' 
Vivid,  1163b.] 

vidarhha,  —  1.  m.  pi.  the  Vidarbhans, 
Vidarbha,  name  of  a  people,  and  of  their 
country,  which  was  south  of  the  Vindhya 
mountains,  and  is  now  called  Berar;  —2. 
m.  sing.  Vidarbha,  i.e.  a  king  of  Vidarbha, 
42.  [for  mg  2,  cf.  "Norway,  uncle  of 
young  Fortinbras,"  Hamlet,  i.2.28.] 

vidarbha-nagari,  f.  city  or  capital 
of  Vidarbha,  i.e.  Kundina  (kundina). 


[vidarbha-  does  not  stand  in  the  rela- 
tion of  a  gen.  of  appellation :  see  295  a.] 

vidarbh,a-pati,  m.  lord  or  king  of 
Vidarbha. 

vidarbha-raj  an,  m.  king  of  Vidarbha. 

vid  a  sin,  a.  becoming  exhausted,  drying 
up.  [V  das  +  vi,  1183  3.] 

vidya,/  —  1.  knowledge;  a  discipline  or 
science;  esp.  trayi  vidya,  the  triple 
science  or  knowledge  of  the  holy  word,  as 
hymn,  sacrificial  formula,  and  chant,  or 
the  Rigveda,  Yajurveda,  and  Samaveda; 
—  2.  esp.  the  science  /car'  e&xhv,  i.e.  magic; 
a  magic  formula,  spell.  [V 1  vid,  1213d : 
for  mg  2,  observe  the  equally  arbitrary 
specialization  in  Eng.  spell,  which  in  AS. 
meant  '  a  saying.'] 

vidya-dhara,  a.  keeping  or  possessed  of 
knowledge  or  the  magic  art ;  as  m.  a,  Vid- 
yadhara,  one  of  a  class  of  genii,  who  are 
attendants  on  Qiva,  and  reputed  to  be 
magicians. 

vidya-mada,  m.  knowledge-intoxication, 
i.e.  infatuated  pritle  in  one's  learning. 

vidyavayo-vrddha,  a.  grown  old  in 
knowledge  and  years,  distinguished  for 
learning  and  age.  [vidya  +  3vayas, 
1252.] 

vidyut,  —1.  a.  lightening;  and  so,  as  in 
Eng.,  —2.  /.  lightning.  [Vdyut  +  vi, 
'lighten'] 

vidvaj-jana,  m.  wise  man.  [vidvans, 
1249a,  202.] 

•vidvans  [461],  ppl.  knowing;  wise,  1718, 
etc.;  learned;  tvasta  vidvan,  a  cunning 
workman  (cf.  Eng.  cunning  and  Old  Eng. 
cunnen,  'know'),  75 6.  [Vivid,  'know,' 
790a,  803  2.] 

V  1  vidh  (vidhati).  worship  a  god  (dat.) 
with  (instr.) ;  honor  (ace.)  with  (instr.). 
[cf.  vedhas.] 

V  2 vidh  (vindhate).  lack  or  be  without  a 
thing  (instr.),  viduari;  be  bereft  or  alone, 
[see  vidhava.] 

V  3vidh,  see  Vvyadh. 

vidh,  vbl.  boring  through,  wounding,  at 
end  of  cpds.  [V  3  vidh  or  vyadh,  252,  cf. 
785.] 

vidhdva,/  widow.  [V 2 vidh,  ' be  bereft,' 
1190:  cf.  ii-i6eos,  'youth  without  a  wife 


[245] 


[vibhidaka 


bachelor ' ;  Lat.  viduus,  vidua,  '  widower, 
widow ' ;  AS.  widwe,  wuduwe,  Eng.  widow."] 

vridha,  /.  proportion,  measure;  way;  and 
so  kind,  sort ;  esp.  at  end  of  cpds  [see 
1302c  6] :  e.g.  tri-vidha,  of  three  kinds, 
three-fold,  [prop.  '  dis-position,  arrange- 
ment, order,  method,'  see  V 1  dha  +  vi.] 

vidhatavya,  grdv.  to  be  shown.  [VI dha 
+  vi,  mg  5.] 

vidhatf,  m.  dis-poser,  arranger.  [VI dha 
-f  vi.] 

vidhana,  n.  a  dis-position,  ordering,  ordi- 
nance; vidhanatas,  according  to  (estab- 
lished) ordinance.  [VI  dha  +  vi,  1150.] 

vidhi,  m.  —  1.  a  dis-position,  ordinance, 
prescription,  rule  (657),  method;  —  2. 
(method,  i.e.)  way,  3S23;  procedure;  —3. 
(the  supreme  disposition  or  ordaining,  i.e.) 
destiny,  fate.  [Vldha  +  vi,  1155. 2e, 
345 2 :  for  mg  3,  cf .  Lat.  destinare,  '  estab- 
lish, ordain,'  and  Eng.  destiny."] 

vidhivat,  adv.  according  to  rule;  equiv. 
to  Lat.  rite,  [vidhi,  1107.] 

vidhu,  a.  lonely  (of  the  moon  that 
wanders  alone  among  the  star-hosts) ; 
as  m.  moon.  [prob.  fr.  V2vidh,  1178.] 

vidhura,  a.  —  1.  alone,  bereft;  —  2.  suf- 
fering lack,  miserable ;  —  3.  disagreeable ; 
as  n.  trouble,  [prob.  fr.  V2  vidh,  through 
the  intermediate  vidhu,  1188f.] 

vidhnra-dargana,  n.  sight  of  adversity. 

vidheya,  grdv.  to  be  done,  [see  VI dha 
+  vi,  mg5:  also  963  8  a.] 

vinaya,  m.  —  1.  training,  breeding,  i.e. 
formation  of  manners;  and  so  —2.  trans- 
ferred (like  the  Eng.  breeding),  manners, 
good  breeding,  politeness.  [Vnl  +  vi.] 

vina,  prep,  without,  w.  instr.  or  ace.  [1127, 
1129.] 

viniti,  f.  (good  breeding,  esp.)  modesty. 
[Vni  +  vi:  see  vinaya.] 

vino  da,  m.  exactly  like  Eng.  di-version; 
amusement,  [see  V  nud  +  vi.] 

V  vind,  see  V2vid. 

vindhya,  m.  Vindhya,  name  of  the 
mountain-range  crossing  the  Indian  pen- 
insula and  separating  Hindustan  from 
the  Deccan. 

vindhyatavl,  /.  the  Vindhya-forest. 
[atavL] 


V  vip  (vepate;  vivipe  ;  avepista;  vepa- 
yati).  be  in  trembling  agitation;  tremble 
or  shake  ;  cans,  shake,  trans,  [cf.  Lat. 
vibrdre,  'shake,  brandish/  from  *vib-ru-s, 
mvip-ru-s,  'shaking';  AS.  wsefre  (formed 
like  *vip-ru-s),  '  moving  this  way  and 
that,'  whence  Eng.  waver;  Eng.  frequen- 
tative whiffle,  '  veer  about,  blow  in  gusts  '  ; 
whiffle-tree,  so  called  from  its  constant 
jerky  motion  (-tree  means  'wooden  bar,' 
see  daru).] 

vip  ana,  m.  trading-place,  shop;  -I,  f. 
shop.  [Vpan  +  vi,  1156.] 

vipatti,/.  a  coming  to  nought,  destruc- 
tion. [Vpad  +  vi,  1157.] 

vipad,  /  misfortune,  trouble.  [Vpad  + 
vi,  383a.] 

vipaka,  m.  the  ripening,  esp.  of  the  fruit 
of  good  or  bad  deeds,  and  so  the  conse- 
quences ;  the  issue,  in  general.  [Vpac  + 
vi,  216.1.] 

vipra,  —  1.  a.  agitated,  inspired;  as  subst. 
he  who  gives  utterance  to  pious  emotion 
at  the  altar,  poet,  singer,  7411-18;  —2. 
a.  (inspired,  i.e.)  gifted  with  superior 
insight,  wise,  of  a  god,  79  13>  17  ;  —  3.  as  TO. 
a  Brahman,  6015,  etc.  [Vvip,  1188a: 
mg  3  is  to  be  taken  directly  from  1.] 

vipriya,  a.  not  dear,  unpleasant;  as  n. 
something  disagreeable,  an  offense.  [2  vi 
+  priya,  see  vi  and  1310a  end.] 

vi-budha,  a.  very  wise  (vi-  is  intensive, 
1289)  ;  as  m.  a  god. 

vibudhanucara,  ?H.  attendant  of  a  god. 
[anucara.] 

vibudhe§vara,  m.  a  lord  of  the  gods. 
[igvara.] 

vibhava,  m.  —  1.  development  or  growth; 

—  2.   (the   result   of   growth,   i.e.)   power, 
ana*  so  lordship,  majesty,  high  position  ; 

—  3.  sing,   and  pi.   (like    Ger.  Vermogen) 
property,   possessions.       [V  bhu  +  vi  :    cf  . 
vibhu  and  vibhuti.] 

vibhavan,  f.  -vari,  a.  shining  far  and 
wide.  [Vbha  +  vi,  1169.  Ib  and  22, 


vibhidaka,  m.  n.  the  large  tree  Termi- 
nalia  Bellerica;  one  of  the  nuts  of  this 
tree,  which  were  used  for  dicing;  a  die, 
dice,  [perhaps  'the  destroyer,'  fr.  Vbhid 


vibhu] 


[246] 


+  vi :  if  so,  we  must  suppose  that  the 
name  was  first  given  to  the  die  as  die, 
and  applied  secondarily  to  nut  and 
tree.] 

vibhii,  a.  —  1.  pervading,  far-reaching; 
unlimited,  74 2 ;  —  2.  powerful,  mighty, 
of  Indra,  612-15;  as  subst.  lord  or  ruler. 
[Vbhu  +  vi,  354:  for  2,  cf.  vibhava  1 
and  2,  and  vibhuti.] 

vfbhuti,y.  —1.  development  or  growth; 
—2.  (the  result  of  growth,  i.e.)  power, 
esp.  of  a  lord  or  ruler.  [Vbhu  +  vi,  1157d : 
cf.  vibhava  and  vibhu.] 

vi-manas,  a.  (having  an  away-removed 
mind  or  heart,  i.e.)  out  of  one's  senses  or 
disheartened.  [1305.] 

vimarda,  m.  destruction;  (of  sleep)  dis- 
turbance. [Vmrd+vi.] 

vimana,  a.  traversing,  esp.  the  sky; 
as  m.  n.  a  palatial  car  of  the  gods  that 
moves  through  the  air,  sky-chariot. 
[V 1  ma  +  vi,  '  measure/  q.v. :  1150.] 

vi-mukha,  a.  having  the  face  away; 
vimukha  yanti,  they  go  (with  averted 
faces,  i.e.)  homewards.  [1305.] 

vi-rajas,  a.  having  dust  away,  dustless, 
pure.  [1305.] 

viraha,  m.  —  1.  abandonment,  separation 
from ;  —  2.  absence,  freedom  from.  [V  rah 
+  vi.] 

virama,  m.  stop,  end,  pause.    [Vram+vi.] 

virodhin,  a.  hindering,  disturbing. 
[Vrudh  +  vi,  1183 3.] 

vilasa,  m.  joy.     [V las  +  vi.] 

vivara,  m.  n.  opening;  hole  (of  creatures 
that  live  in  the  ground).  [Vlvr  +  vi, 
'uncover,  open.'] 

vi-varna,  a.  having  the  color  away, 
colorless,  pale.  [1305.] 

vivarna-vadana,a. pale-faced.  [1298a.] 

vivasvan,  a.  lighting  up;  vivasvabhis, 
as  adv.  [1112c],  so  that  it  lights  up ;  as  n.; 
perhaps,  flash,  spark.  [V 1  vas  +  vi,  '  light 
up,'  1169b.] 

vivasvant,  a.  lighting  up;  as  m.  Vivas- 
vant,  name  of  a  god  of  the  dawning  day- 
light or  morning-sun,  father  of  the  twins 
Yama  and  Yami  and  of  the  A9vins, 
8513.H.  [Vlvas  +  vi,  'light  up,'  see 
1233e.] 


vivaha,  m.  fetching  home  of  the  bride, 
wedding,  marriage.  [Vvah  +  vi.] 

vivaha-catustay  a,  n.  marriage-qua- 
ternion, i.e.  the  marrying  of  four  wives. 

vivahagni,  m.  wedding-fire,     [agni.] 

vividha,  a.  having  different  kinds,  i.e. 
of  different  sorts,  various.  [2  vi  +  vidha, 
3342,  1305.] 

vivrddhi,  f.  growth;  increase  in  size; 
increase.  [Vvrdh  +  vi,  1157.  Id.] 

viveka,  m.  —1.  a  separating  apart ;  —2. 
discrimination,  discernment,  good  judg- 
ment. [Vvic  +  vi,  216.1:  for  mg  2,  cf. 
discrimination  w.  Lat.  discrimindre,  '  sepa- 
rate/ fr.  discrimen  of  the  same  root  as 
discernere,  '  separate ' ;  cf .  also  discernment 
with  discernere. .] 

V  vi§  (vi§ati,  -te;  vive§a,  vivic^ ;  aviksat; 
veksyati,  -te ;  vista  ;  vestum  ;  -vigya  ; 
vegayati).  settle  down;  go  in;  go  into, 
enter,  [with  ve§a,  'house/  cf.  O!KOS, 
'house'  (analogous  to  entry  from  enter); 
Lat.  vlcus,  'settlement,  village/  whence 
the  borrowed  AS.  wlc,  '  village ' ;  Goth. 
veihs,  '  village ' ;  Lat.  villa,  *vic(u)la,  '  small 
settlement,  farm':  see  further  vfg  and 
vec.a.] 

+  a,  go  into,  enter;  pervade,  KV.x.  125.6; 
avista :  actively,  having  entered ;  passively, 
entered  by,  filled  with ;  —  caus.  cause  to 
go  into,  put  into,  communicate. 
+  upa,  settle  down  upon;  sit  down; 
upavista,  seated. 

+  ni,  mid.  go  in;  go  home  (to  house  or 
nest) ;  settle  down  to  rest. 
+  abhi-ni,  settle  down  to ;  be  inclined 
towards,  fig.,  as  in  Eng. ;  be  bent  upon, 
-fpra,    enter,   get  into;    w.   ace.,    85 2; 
w.    loc.,    18 23 ;     without    expressed    object : 
enter,  8*;  go  in,  33";  go  home,  103 21; 
penetrate,  pierce ;  —  caus.  cause  to  enter. 
+  sam-pra,  go  in;w.  grham,  go  home; 
w.  niveganam,  go  to  bed ;  enter,  w.  loc. 
+  s  a  m ,   enter  together,   i.e.   make   their 
appearance  together  or  come  hither   to- 
gether, 86 16 ;  —  caus.  cause  to  enter  upon, 
put  or  set  upon. 

viQ  (vit,  vigam,  vidbhis  [218 3]),  /  - 1.  a 
settlement,  i.e.  dwelling-place  ;  ana"  so 
house ;  —  2.  a  settlement,  i.e.  the  com- 


[247] 


[vis 


munity,  clan,  folk;  vigam  patis,  lord  of 
peoples,  i.e.  simply  prince ;  tribe  or  host 
(of  gods),  71 18,  784;  -3.  the  folk,  as 
distinguished  from  the  Brahmans  and 
Kshatriyas,  the  third  caste,  later  called 
vaigya;  a  man  of  the  third  caste,  59 22. 
[Vvig,  q.v. :  cf.  Acapiees  Tpixd-w-es,  '  three- 
tribed  Dorians';  also  Keltic  vie  in  Ordo- 
vlc-es,  people  of  North  Wales,  and  Lemo- 
vlc-es,  people  of  modern  Limoges.] 

viganka,  f.  hesitation.  [Vgank  +  vi, 
1149.] 

vigakha,  a.  having  spread-asunder 
branches,  i.e.  forked ;  -e,  dual  f.  Viyakhe, 
name  of  an  asterism.  [2  vi  +  gakha, 
1305,  334  2.] 

vigakhila,  m.  Vi9akhila,  name  of  a  mer- 
chant, [vigakha,  1227  :  perhaps  named 
after  the  asterism  because  various  green- 
grocer's commodities  belonged  to  it.] 

vigala,  a.  capacious,  spreading,  broad. 

vigistata,  f.  condition  of  being  distin- 
guished, distinction,  superiority,  [vigista, 
1237  :  see  gis  + vi.] 

vigesa,  m.  —  1.  that  which  separates  or 
distinguishes  one  thing  from  another, 
distinction  or  difference ;  and  so  —  2.  (like 
Eng.  distinction)  eminence,  excellence ; 
vigesena,  as  adv.  [1112b],  to  an  eminent 
degree,  i.e.  very  much,  especially,  like 
French  par  excellence.  [V  gis  +  vi.] 

vigesatas,  adv.  —1.  at  end  of  a  cpd, 
according  to  the  difference  of  •  •,  66 28  ; 

—  2.   (like  vigesena,  see  above)  especially, 
[vigesa,  1098b.] 

vig-pati,     m.     master     of     the     house. 

[euphony,   218 5:    acct,     1267a:    cf.    Old 

Prussian     wais-patti-n,     '  house-mistress ' ; 

Lithuanian  vesz-pat-s,  '  lord.'] 
vigrabdham,  see  Vgrambh. 
vigrambha,  m.  confidence.  [Vgrambh 

+  vi.] 
vigrambhalapa,      m.      confidence-talk, 

familiar  conversation,     [alapa.] 
vigva   [524],  pron.   adj.  —la.  all,   every; 

every  one ;  common   in  Veda,  but  replaced 

in  the  Brahmana  and  later  by  sarva,  q.v.; 

—  Ib.  vigve  devas :  all  the  gods,  82 l ;  or 
the   All-gods    (as   a   class,   see   deva  2b), 
88 G-8,  90 8;  -Ic.  vigvam,  as  n.  The  All, 


T&  TTOJ',  92 12 ;  —  2.  sometimes,  entire,  whole ; 
so  71 17. 

vigva-caksas,  a.  all-beholding,  [see 
1296  3:  acct,  1298c.] 

vigvatas,  adv.  from  or  on  all  sides, 
everywhere,  [vigva,  1098b:  acct,  1298c.] 

vigvato-mukha,  a.  having  a  face  on 
all  sides,  whose  face  is  turned  every- 
whither. [1306.] 

vigva-dargata,  a.  to  be  seen  by  all, 
all-conspicuous,  [acct,  1273,  1298c.] 

vigva-deva,  m.  pi.  the  All-gods  (see 
deva2b),  EV.  x.  125.1.  [vigva  +  deva: 
acct,  1280a,  1298c.] 

vigva-bhesaja,  a.  all-healing,  [vigva 
+  bhesaja:  acct,  1280a,  1298c.] 

vigva-gcandra,  a.  all-sparkling,  [vigva 
+  gcandra:  acct,  1280a,  1298c.] 

vigva-sfj,  a.  all-creating;  as  m.  pi.  All- 
creators,  name  of  certain  creative  beings. 

v  i  g  v  a  d ,  a.  all-consuming,    [vigva  +  ad.] 

vigvayu,  assumed  as  stem  of  vigvayos, 
75 1,  prop,  a  form  of  transition  to  the  u- 
declension  of  the  stem  vigvayus,  and  mean- 
ing either  friendly  to  all,  all-friendly  (if 
taken  with  mama,  i.e.  varunasya),  or  else 
all  living  creatures  (if  taken  with  rastram, 
'lordship  over') ;  see  vigvayus  1  and  2. 

vigvayus,  —1.  a.  belonging  to  or  appear- 
ing to  all  life  or  living  creatures,  i.e. 
either  friendly  to  all  or  all-known  (applied 
to  gods),  or  else  dwelling  in  all  (of  the 
Genius  of  Life),  8518;  -2.  as  n.  all-life, 
i.e.  all  living  creatures,  men  and  beasts, 
[vigva  +  ayus,  acct,  1280a,  1298c  :  for 
mg  1,  see  1294  2.] 

vigvasa,  m.  confidence.     [Vgvas  +  vi.] 

vigvasa-karana,  n.  reason  for  con- 
fidence. 

vigvasa-bhumi,  /.  proper  vessel  for 
confidence,  one  who  may  safely  be 
trusted. 

vigvaha,  adv.  always,  for  evermore, 
[vigva,  see  HOOa  and  cf.  1104 2-8:  acct, 
cf.  1298c.] 

V  vis  (vivesti;  viv6sa;  veksydti,  -te; 
vista;  -visya).  work,  be  active,  accom- 
plish. 

vis  (vit,  visam,  vidbhis),  f.  excrement, 
faeces. 


visa] 


[248] 


visa,  n.  poison.  [prop,  'the  potent  or 
overpowering,'  Vvis:  no  less  arbitrary  is 
the  specialization  in  Eng.  poison,  fr.  Lat. 
potionem,  'draught':  cf.  Us,  Fjo-or,  Lat. 
virus,  'poison.'] 

visa-kumbha,  m.  jar  of  poison. 

visaya,  m.  —  1.  prop,  working,  and  so 
sphere  of  activity  or  influence  ;  —  2.  one's 
department  or  line  or  peculiar  province  ; 
and  so,  generalized  —  3.  province,  field, 
domain,  empire,  country;  —  4.  field  of 
activity  of  one  of  the  sense-organs  (e.g., 
sound  is  the  visaya  of  the  ear),  a  mere 
specialization  of  mg  1  ;  object  of  sense, 
pleasure  of  sense  ;  —  5.  object  in  general. 
[Vvis:  but  the  formation  of  the  stem  is 
not  clear.] 

visada,  m.  despondency,  dejection.  [Vsad 


visu,  adv.  on  both  sides. 

visuvat-  samkr  anti,  f.  equinox-passage 
(of  the  sun  from  one  zodiacal  sign  to  the 
next)  ;  the  time  of  equinox-passage,  the 
equinox,  [visuvant.] 

-vi  suv  ant,  —1.  a.  having  or  taking  part 
on  both  sides,  i.e.  keeping  or  being  in  the 
middle;  —  2.  m.  middle  day  (e.g.  of  a 
long  sacrifice);  —3.  m.  n.  esp.  middle 
day  between  the  solstices,  the  vernal  or 
autumnal  equinox.  [visu,  1233c  and 
b  end.] 

V  vist  (vestate;  vistita;  -vSstya;  vesta- 
yati).  wind  one's  self  about;  caus.  wind 
around,  envelope,  wrap  up,  dress. 

vlsnu,  m.  Vishnu,  name  of  a  god,  whose 
chief  work  in  the  Veda  is  the  measuring 
of  the  sky  in  three  paces,  and  who  became 
one  of  the  Hindu  Trinity,  and  extremely 
important  in  the  later  sectarian  devel- 
opment of  India;  cf.  brahman  2  and 
giva.  [prob.  'the  mighty  worker,'  Vvis, 
1162.] 

visnu-garman  ,  m.  Vishm^arman, 
name  of  a  sage.  ['  having  V.  as  his 
protection'  or  else  'the  delight  of  V.': 
the  mg  of  the  cpd  depends  on  its  accent 
(see  1302  1  and  1267  :),  and  this  is  not 
known.] 

visnugarma-naman,  a.  possessing  vis- 
nuQarman  as  name,  named  V.  [1249a2.] 


visvanc  [408],  a.  directed  in  both  ways  or 
parted  asunder,  [visu  +  anc,  407.] 

visa rj  ana,  n.  the  letting  go ;  evacuation. 
[Vsrj  +vi.] 

vispasta,  see  VI  pag  +  vi. 

vispastartha,  a.  having  clear  or  intel- 
ligible meaning,  [artha.] 

vismaya,  m.  astonishment.    [Vsmi  +  vi.] 

vismayanvita,  a.  filled  with  astonish- 
ment, [anvita,  V  i  +  anu.] 

vi-hasta,  a.  —1.  having  the  hands  away, 
handless ;  and  so  —  2.  (like  Eng.  un- 
handy) awkward;  and  so  —3.  perplexed, 
confounded.  [1305.] 

viharin,  a.  wandering  about.  [Vlhr  + 
vi,  1183  8.] 

V  Ivi  (veti;  vivaya,  vivye;  vita).  —1. 
seek  eagerly;  —2.  accept  gladly;  enjoy; 
—  3.  strive  to  get;  —  4.  fall  upon. 

[cf .  Lat.  vendri,  '  hunt,'  a  denom.  of 
*ve-na,  '  hunt ' ;  AS.  wci-ft,  '  hunt '  ;  Old 
High  Ger.  weida,  '  1.  the  seeking,  esp.  of 
food,  i.e.  hunting,  fishing,  and  then  2.  place 
for  getting  food,  pasture,  and  3.  food, 
fodder ' ;  weida  appears  w.  mg  1  in  Ger. 
Waid-mann,  'hunter'  (also  as  family 
name,  Weidmann,  'Hunter'),  and  w.  mgs 

2  and  3  in  Weide,  '  pasture,  food ' :   per- 
haps 2  vayas,  '  food,'  q.v.,  comes  f r.  V  vi 
in  mg  1,  '  seek  for,  hunt,'  and  in  this  case 
the  development  of  mg  is  like   that   of 
weida  3  and  like  that  of  Lat.  venation-em, 
'  hunting,  game,'  whence  Eng.  venison."] 

+  upa,  seek  after. 

V  2 vi,  see  vya. 

v  i  n  a ,  f.  lute. 

vita,  see  Vi  +  vi;  also  referable  to  roots  vi 
and  vya. 

vita-darpa,  a.  having  one's  pride  de- 
parted; humbled.  [Vi+vi.] 

vita-raga,  a.  having  one's  passions  de- 
parted, i.e.  having  conquered  one's  pas- 
sions, [do.] 

vira,  m.  —  1.  man;  esp.  man  of  might, 
hero ;  in  pi.  Manner ;  —  2.  hero,  applied 
to  gods;  —3.  pi.  (like  Eng.  men)  re- 
tainers, Mannen,  86 6.  [cognate  with 

3  vayas,  '  strength ' :  cf .  Lat.  vir,  AS.  wer, 
'  manly  or  heroic   man ' ;   Eng.   were-wolf, 
'  man-wolf.'] 


[249] 


[vrksopari 


V  viraya  (virayate  [1067]).  be  a  hero, 
show  one's  self  brave,  [vira,  1058.] 

viravant,  a.  having  or  rich  in  men  or 
heroic  sons,  [vira,  1233a.] 

vira-  su  [352],  a.  bringing  forth  heroes 
(as  sons). 

virasena,  a.  possessing  a  virasena  or 
hero-army ;  as  subst.  m.  Virasena,  king 
of  Nishadha,  like  the  Greek  'Hp6-crrpaTos  in 
formation  and  mg.  [vlra-sena,  334 2, 
1297 :  acct,  1295.] 

virasena-suta,  m.  Virasena's  son,  I8. 
[1264.] 

vlra-sena,/.  hero-army,  army  of  heroes, 
[vird  +  s6na,  1280b  :  acct,  1280  2.] 

virya,  n.  —  1.  manliness,  courage; 
strength  ;  —  2.  concrete,  heroic  deed, 
[vira,  1212  d  4.] 

vihasta,  for  vihasta,  q.v.,  52 12.  [see 
1087  b.] 

V  Ivr  (vrn6ti,  vrnut6;  vavara,  vavre; 
avarft ;  vrtd  ;  varitum,  vartum ;  vrtva ; 
-vftya;  varayati).  —1.  cover,  enclose, 
encompass;  surround,  i.e.  guard,  11 2* ; 
—  2.  offensively,  keep  in,  hold  back  or 
captive ;  vrta,  pent  up,  75 14 ;  —  3.  de- 
fensively, hold  back,  keep  in  check  (75 n), 
ward  off,  hinder,  restrain  ;  —  cans. 
[1041 2],  keep  back,  hinder,  stop. 

[cf.  f-f\-/j.evos,  'enclosed'  and  'held  in 
check,'  referred  to  elfAco,  Aeolic  e\\<a, 
*F« \-vta ;  el\ap,  *Fe\-ap,  '  cover,  defense ' ; 
Lat.  ver-eri,  'be  on  one's  guard,  fear'; 
vellus,  '(cover,  i.e.)  pelt,  fleece';  vallum, 
'  defense,  palisaded  rampart,  wall,'  whence 
the  borrowed  Eng.  wall ;  Eng.  ware,  wary, 
'  on  one's  guard,  cautious ' ;  Ger.  wehren, 
'check,  ward  off';  Wehre,  'defense'; 
with  vartra,  '  stopping,'  and  then  '  a  dam,' 
cf  Ger.  Wehr,  AS.  wer,  Eng.  weir,  '(water-) 
stop,  dam ' :  for  other  cognates,  see  uru, 
urna,  varuna:  cf.  the  derivs  vala,  vrtra, 
variitha,  varna,  etc.] 
-t-anu,  cover  over. 

+  a  p  a ,  uncover,  open,     [cf .  the  relation 
of   Ger.    decken,   '  cover,'   and   auf-decken, 
'uncover.'] 
+  abhi,  cover. 

+  a ,  cover ;  —  avrta :  covered,  33  2° ;  con- 
cealed;    encompassed,    surrounded,    39  ; 


(covered  with,  i.e.)  filled   with,  provided 
with,  66 1. 

+  s  a  m  -  a ,  cover ;  samavrta,  surrounded. 
+  ni,  keep  down,  suppress,  ward  off; 
cans.  [1041 2],  stop,  98  4. 
+  n  i  s ,  in  ppl.  nirvrta,  pleased,  con- 
tented, free  from  care.  [prop.  '  uncov- 
ered, not  covered  over,  i.e.  not  dark  or 
gloomy,'  and  so  '  clear,  bright ' :  cf . 
V 1  VT  +  vi,  which  shows  a  similar  meta- 
phor.] 

+  pari,  surround. 
+  p  r  a ,  cover. 

+  sam-pra,  mid.  cover  completely. 
+  v  i ,  uncover,  open ;  make  open  or  clear, 
illume,     [cf.  vllvr  +  nis.] 
+  s am,  —1.    cover   over;  —2.  keep   to- 
gether  or   in  order,  and  so  put  in   order, 
gather  up,  26  2\ 

V  2vr(vrnite;  vavre;  avrta;  varisyate; 
vrtd ;  varitum  [254 3]  ;  varitva ;  caus. 
varayati,  -te  [1042b3]).  choose;  prefer; 
desire,  wish ;  choose  for  one's  self,  make 
one's  portion,  70 5,  86  u ;  varam  vr,  wish 
a  wish,  make  a  condition,  94 1;  —caus. 
[1041 2],  choose. 

[cf .  Lat.  volo,  '  will ' ;  Old  Eng.  wol,  wul, 
'  will,'  still  living  in  /  won't,  '  I  wol  not ' ; 
Ger.  Wahl,  '  choice,  selection,'  whence 
wahlen,  '  select,'  Chaucerian  wail,  '  select ' ; 
Ger.  wohl,  Eng.  well,  'according  to  one's 
wish '  (see  under  1  vara) :  perhaps  akin 
are  f3ov\o/j.ai,  *fio\vofj.ai,  Epic  &6\ofj.cu, 
'will,'  and  f)f\-repos,  'choicer,  better,' 
but  this  is  disputed.] 
+  a ,  choose,  desire. 

vfka,  —1.  a.  tearing,  harming,  in  a-vrka; 
—  2.  m.  (the  tearer,  i.e.)  wolf.  [\/*vrk  or 
*vrak,  simpler  form  of  V  vra§c :  cf .  \VKOS, 
*F\VKOS,  Church  Slavonic  vluku,  Lat.  lupus, 
Eng.  wolf.] 

vrkka,  dual  m.  the  kidneys. 

vrksa,  m.  tree,  ['that  which  is  felled,' 
V*vrk  (1197)  or  *vrak,  simpler  form  of 
Vvragc:  for  mg,  cf.  bar  his.] 

vrksa-traya,  n.  tree-triad,  three  trees. 

vrksatraya-tale,  under  three  (sepa- 
rate) trees,  see  tala. 

vrksopari,  on  the  tree.  [upari:  see 
'l314f.] 


\fvrj] 


[250] 


V  vrj  (vrnakti,  vrnkte;  vavarja;  avark 
[832];  varksydti,  -te;  vrkta;  -vfjya; 
varjayati).  —1.  turn;  twist  off;  —  2. 
turn  or  set  aside;  —3.  (turn  aside,  i.e.) 
di-vert  or  keep  away  or  alienate  something 
from  some  one ; 

—  cans.  [1041  -]  —  1.  (set  aside,  i.e.) 
abandon,  shun;  avoid,  25 21,  104 3;  -2. 
(set  aside,  take  out,  and  so,  like  ex-cipere) 
except;  varjayitva,  with  an  excepting, 
i.e.  with  exception  of,  54 22;  leave  out, 
exclude,  separate. 

[orig.  '  bring  out  of  its  original  direction 
or  position,  by  bending  or  diverting  or 
keeping  in '  (in  this  last  sense,  cf.  vrjana, 
'enclosure/  and  l-fpy-w,  'shut  in'),  and 
so  the  opposite  of  Vlrj,  'stretch  or  reach 
straight  out,'  q.v. :  cf.  also  Lat.  vergere, 
'bend,  turn';  Eng.  wrick,  'to  twist,'  and 
wriggle ;  prob.  cognate  is  wring,  '  twist ' ; 
also  Eng.  wrong,  'twisted,  crooked'  (as  in 
wrong-nosed,  Wyclif),  'bad,'  which  shows 
the  same  metaphor  as  vrjina  and  French- 
Eng.  tort,  from  Lat.  torguere,  '  twist.'] 

vrjana,  n.  enclosure,  esp.  enclosed  settle- 
ment, and  so,  either  dwelling-place  (7413) 
or  the  dwellers.  [Vvrj,  q.v.:  1150. 2c.] 

vrjina,  a.  crooked,  wrong,  opp.  of  rju, 
'straight,  right.'  [Vvrj,  1177b:  for  the 
mg,  see  Vvrj.] 

V  vrt  (vartate,  -ti;  vavarta,  vavrte  [786]; 
avrtat ;  vartisyati,  -te ;  vartsyati,  -te ; 
vrtta ;  vartitum ;  -vftya ;  vartayati, 
-te).  —1.  turn  or  roll  or  move  as  does  a 
wheel;  in  general,  move  or  come  from 
(all),  76 14;  -2.  (like  Eng.  take  its 
course)  go  on,  take  place;  happen;  eka- 
payena  vrt,  go  with  a  diminution-by-one, 
i.e.  decrease  by  one,  58 5;  —3.  (move 
one's  self  about  in  a  place,  and  so)  abide, 
exist,  be,  be  present ;  murdhni  vrt,  stand 
at  the  head,  be  chief  in  importance,  22 21 ; 

—  4.  be  in  a  certain  condition,  case,  occu- 
pation ;    be   concerned   with    (loc.),    10s; 

—  5.  live;  live  by  (instr.),  i.e.  live  upon, 
104 2 ;    —  6.  proceed,   behave ;    —  7.  atten- 
uated in  mg  from  sense  3  to  that  of  a  simple 
copula,  be,  51 4 ;  —  vrtta,  see  s.v. 

[cf .  Lat.  vert-ere,  '  turn ' ;  AS.  weor'San, 
'become,'  Eng.  worth,  'become,  be  to'  (in 


wo  worth  the  day),  Ger.  werden,  'become'; 
for  transition  of  mg  in  Eng.  and  Ger.,  cf. 
Eng.  turn,  which  also  means  '  become '  (as 
in  turn  traitor):  —  cf.  also  Eng.  -ward,  as 
in  go  south-ward,  i.e.  '  turned  to  the  south,1 
fly  up-war d,  i.e.  'directed  up,'  etc.  (see 
anc) ;  also  Ger.  Wirt-el,  '  spindle-ring ' ; 
Church  Slavonic  vret-eno,  '  spindle ' : 

—  further   akin   is,    prob.,  AS.    wriZan, 
'  twist,'  whence   come :  Eng.  writhe ;  AS. 
wr&ft,  'a  twisted  band,'  Eng.  wreath;  u-rist, 
earlier  hand-wrist,  *-wri$-st,  'hand-turner': 

—  with  vrtta,    cf .  Lat.  versus,   '  turned,' 
whence   versdre,   '  turn   much ' :    for    mgs 
3-6  of  vrt,  cf .  Lat.  versdri,  whose  senses 
are   quite  parallel,  and  the  Eng.  phrase 
"  in  whom  we  live  and  move  and  have  oi:r 
being."] 

+  anu,  roll  after;  follow;  and  so,  con- 
tinue. 

+  a,  act.   turn   hither  (trans.),   73 6;  so  at 
74 n  (sc.  ratham  vas,  'your  car');    mid. 
turn  (intrans.),  roll  back,  63 8. 
'  +  upa_a,  turn  hither  unto,  93 19. 
+  abhi-pary-a,  turn  around  unto. 
+  vy-a,    turn   away,    intrans.;    separate 
from  or  part  with  (instr.),  86 8,  96  22. 
•-sam-a,  turn  back  to  meet;  go  home, 
used  esp.  of  a  religious  preceptor's  pupil 
who  has  finished  his  studies. 
+  ud,   turn   out  (centrifugally),  intrans., 
fly  asunder ;  caus.  burst  asunder  or  open. 
+  ni,     —1.  turn  back;     —2.  flee;    —3. 
turn  away ;  —  4.  turn  from,  abstain ;  —  ni- 
vrtta,  see  s.v. 

+  prati-ni,  turn  back  from  (all.). 
+  nis,  roll  out,  intrans.,  and  so  (with  a 
metaphor  like  that  in  the  Eng.  e-volve  itself 
and  Ger.  sich  ent-wickeln)  develop,  come 
into  being,  92 1S;  caus.  e-volve  from,  i.e. 
create  from  (abl),  57 16. 
+  pari,  turn  around;  move  in  a  circle. 
+  p  r  a ,  —  1.  turn  or  move  forward ;  —  2. 
set  out;    —3.  begin,  set  about;   —4.  en- 
gage in;  —  pra vrtta,  see  s.v.;  —caus.  set 
in  motion. 

+  vi,  turn  away;  part  with  (instr.),  88 3; 
caus.  whirl  about,  trans. 

sam,  unite,  intrans.,  and  so  take  shape, 
form  itself,  come  into  being. 


[251] 


[vrsan 


vf  t,  vbl.  turning,  in  cpds.     [\fvrt.j 

vrtta,  ppl.  —  1.  happened  (Vvrt2);  tad 
vrttam,  that  took  place ;  —  2.  existing 
(vrt  3);  —as  n.  —  1.  thing  happened, 
occurrence  (vrt  2);  —  2.  life,  behavior 
(vrt  5,  6). 

vrttanta,  m.  occurrence,  adventures, 
story,  [anta:  force  of  anta  not  clear.] 

vrtti.,/1  prop,  an  existing,  and  so  (like 
Eng.  living)  means  of  subsistence,  sup- 
port. [Vvrt  3,  5:  cf.  vartana.] 

vrtti-nibandhana,  n.  means  of  sup- 
port. 

vrtta uj  as,  a.  possessing  existing  strength, 
i.e.  mighty,  [ojas.] 

vrtra,  —1.  n.  that  which  wards  off  or 
holds  in  check,  i.e.  the  enemy,  75 14 ;  —  2. 
m.  coverer,  encloser;  personified,  Vritra, 
demon  of  drought  and  darkness,  principal 
personification  of  the  malign  power  that 
covers  or  darkens  the  sky  and  encom- 
passes (7016)  or  withholds  the  heavenly 
waters,  selections  xxxii.  and  Ixvii. ;  slain 
by  Indra,  73 1S ;  see  82  *  and  97 19.  [V 1  vr, 
'cover,'  1185b.J 

vrtratara,  comparative  to  vrtra  (see 
473 1).  the  arch-withholder.  [acct  ir- 
regular, 471,  1242a2.] 

vrtra-putra,  a.  having  Vritra  as  son; 
-a,  /.  the  mother  of  V.  [1302.] 

vftha,  adv.  at  will,  at  pleasure;  for 
pleasure,  i.e.  not  for  the  sake  of  the  gods. 
[V2vr,  'choose,  will,'  1101.] 

vrtha-pagughna,  a.  slaying  cattle  for 
pleasure ;  as  m.  one  who  slays  cattle  for 
pleasure,  i.e.  not  for  sacrifice.  [1279.] 

vrddha,  ppl.  —I.  grown,  become  great; 
increased  (of  wealth),  42 1G;  —2.  as  adj. 
grown  up,  opp.  of  young;  old,  aged;  as 
subst.  old  man,  28 12;  —3.  (grown  great, 
and  so,  like  Lat.  altus)  eminent,  distin- 
guished. [Vvrdh,  160.] 

vrddhatva,  n.  condition  of  being  old, 
old  age.  [1239.] 

vrddhi,  /.  —1.  growth,  increase;  —2. 
interest  (on  money  lent),  4620;  —3.  the 
(second)  increment  of  a  vowel,  see  235-6. 
[V  vrdh,  1157.  la,  160.] 

V  vrdh  (vardhati,  -te  ;  vavardha,  va- 
vrdhe ;  avrdhat,  avardhista ;  vartsyati ; 


vrddha  ;  vardhitum  ;  vardhayati,  -te). 
act.  trans.:  —  1.  elevate,  make  to  grow, 
make  greater,  strengthen;  —2.  Jig.  ele- 
vate inwardly,  excite  pleasantly,  cheer, 
inspire  (cf.  the  metaphor  in  slang  Eng.  high, 
'slightly  intoxicated'),  used  of  the  effects 
which  the  homage  and  sacrifices  of  men 
are  supposed  to  have  on  the  gods ; 

—  mid.  intrans. :  —3.  grow,  24 3;  thrive, 
69 16;    vardhate,   he   thrives,  i.e.  it  goes 
well  with  him,  65 '2;  grow  strong  or  greater 
or  mighty,  81 2,  82 3;  increase,  811,  60 19; 
—  4.  Jig.  be  pleasantly  excited,  take  de- 
light in ;  be  inspired ; 

—  caus.     —1.    make    to    grow;      make 
strong;  bring  up  (a  child),  46 8 ;  increase, 
trans.,   64 21;    —2.  fig.  excite   pleasantly, 
cheer,  inspire;    —  distinction    between    the 
physical  and  jig.  mgs  not  always  to  be  made, 
so  80 19. 

[cf.  B\a.aTi],  *F\ad-Ti),  '  growth,  a  shoot,' 
fi\acndv<a,  '  grow ' ;  op66s,  *Fop6os,  '  up- 
right ' ;  Lat.  verb-er,  '  a  shoot,  rod ' ;  verb- 
ena, '(sacred)  twig.'] 

+  pra,   grow  on,  grow  up;    pravrddha, 
(like  Lat.  altus)  exalted. 
+  v  i ,  grow,  increase,  2 19. 
+  sam,  grow;  caus.  make  to  grow;  bring 
up ;  nourish,  feed. 

vrdh,  vbl.  being  pleased,  rejoicing. 
'[Vvrdh.] 

V  vrs  (varsati,  -te  ;  vavarsa,  vavrse ; 
avarsit ;  varsisyati,  -te ;  vrsta ;  varsi- 
tum;  vrstva,  -vrsya).  rain;  varsati 
[303b],  VOVTOS,  while  it  is  raining,  [orig., 
perhaps,  more  general,  'to  pour  down,' 
esp.  either  the  fructifying  water  of  heaven 
(masc.)  upon  the  earth  (fern.),  or  semen 
of  the  bull  or  male  animal  upon  the 
female :  with  varsa,  '  rain,'  cf.  e-fpo-at, 
'  rain-drops ' ;  with  vrsan  and  vrsabha, 
'  bull,'  cf .  Lat.  verres,  *vers-es,  '  boar,'  so 
named  from  his  great  generative  power, 
just  as  the  sow  (see  su)  from  her  fe- 
cundity.] 

vrsa,  used  only  at  end  of  cpds  [1315a]  in 
Veda,  but  later  independently,  instead  of 
vrsan. 

vrsan  [426b],  adj.  and  subst.  describing 
or  denoting  all  that  was  distinguished  for 


vrsabha] 


[252] 


its  strength  and  virility:  —1.  man,  as 
opposed  to  a  castrated  person,  70 u ;  —  2. 
of  animals  :  stallion ;  bull ;  boar ;  —  3.  of 
gods :  manly,  mighty,  great ;  of  Indra, 
74 5;  of  the  Maruts,  73 5;  of  the  Sun  or 
Sun-horse,  79 7.  [Vvrs,  q.v.,  1160c:  cf. 
apffTjv,  stem  *Fapfftv,  '  male.'] 

vrsabha,  essentially  the  same  as  vrsan, 
q.v. :  esp.  —  1.  bull ;  with  sahasra-grnga, 
the  thousand-horned  steer,  i.e.  the  sun  or 
(77 u)  the  moon;  —  2.  bull,  as  type  of 
greatness  and  might;  most  mighty  one, 
of  Indra,  73 is.  [Vvrs,  1199.] 

vrsala,  m.  prop,  manikin,  i.e.  little  man, 
and  so,  as  term  of  contempt,  a  low  person, 
esp.  a  Qudra.  [vrsa,  1227.] 

V  vrsasya  (vrsasyati).  desire  the  male, 
be  lustful,  [vrsa,  1059e,  1058.] 

V  vrsaya  (vrsayate).  act  as  a  vrsa,  i.e.: 
show  one's  manly  strength  or  courage  ; 
be  lustful;  or  simply,  be  eager.  [vrsa, 
1059b,  1058.] 

vrsti,/rain.     [Vvrs,  1157.] 

V  vrhorbrh  (vrhati;  vavarha;  avrksat; 
vrdha  [224a] ;  -vfhya).  pluck,  tear. 

venu,  m.  reed,  esp.  bamboo-reed. 

veda,  m.  —  1.   understanding,  knowledge; 

—  2.  esp.  the  sacred   knowledge,    handed 
down  in    triple  form  of  re,  yajus,   and 
saman,  see  these,  and  cf.   (trayi)  vidya; 

—  later,  the  well-known  collections  called 
Rigveda,     Yajurveda,      and     Samaveda 
(63 6-6),  the  holy  scriptures,  held  to  be  a 
revelation    and     so    called    gruti,    58 18. 
[Vivid.] 

veda,    m.    tuft  of  strong   grass   (kuga   or 

mufija)  tied  so  as  to  form  a  broom,  62 18. 
veda-traya,  n.  the  three  Vedas. 
veda-nindaka,   m.    one  who  scoffs  at 

the  Veda,  infidel, 
veda-punya,     n.     Veda-merit,    sanctity 

acquired  by  Veda-study, 
veda-bahya,    a.   being  outside    of    the 

Veda,  i.e.  extra- Vedic,  differing   from  or 

conflicting  with  the  Veda.     [1265,  veda- 

being  in  an  abl.  relation.] 
veda-vid[391],  a.  Veda-knowing.    [1269.] 
1  vedas,     n.    knowledge;    possibly    adj., 

knowing,  cf.  na-vedas.     [VI  vid, '  know ' : 

cf.  1151.2a,b.] 


2  vedas,  n.  (like  Lot.  quaestus)  gettings, 
property,  cf.  vitta.  [V  2  vid,  '  get.'] 

vedadhyayana,  n.  Veda-study,  scrip- 
ture-reading, [adhyayana.] 

v  6  d  i ,  f.  sacrificial  bed,  i.e.  a  spot  of  ground 
excavated  two  or  three  inches  and  covered 
with  straw  and  serving  as  a  kind  of  altar. 

vedin,  a.  knowing.     [Vivid,  11833.] 

vedi-purisa,  n.  loose  earth  of  the  vedi. 

vedhas,  subst.  adj.  —  1.  worshipper  of  the 
gods,  worshipping,  pious,  devoted;  —2. 
generalized,  faithful,  true,  used  of  Indra, 
75 18.  [Vlvidh,  'worship  a  god,'  1151. 
2b.] 

vela,  f.  —1.  end-point,  limit;  —2.  esp. 
limit  of  time,  point  of  time,  hour. 

vega,  m.  —  1.  settler;  neighbor.  —2.  (set- 
tlement, i.e.)  dwelling,  house.  [Vvig:  cf. 
O!KOS,  'house,'  Old  Lat.  veicus,  Lat.  vlcus, 
'  houses,  quarter  of  a  town,  village ' :  hence 
the  borrowed  AS.  wlc,  '  town,'  as  in  Eofor- 
vnc,  Eng.  York,  prop.  '  Eber-stadt '  or 
'Boar-town,'  and  perhaps  in  Nor-wich, 
'  Nor-ton.'] 

vegman,  n.  (settlement,  i.e.)  dwelling, 
house,  abode,  chamber.  [Vvig,  11 68. la.] 

vai,  postpositive  particle,  emphasizing  the 
preceding  word,  e.g.  317,  96 13;  rare  in 
the  samhita,  90 2°,  103 4  (in  a  quoted  man- 
tra) ;  excessively  common  in  the  brahmana 
(92  H.19,  93  6}  944,13,18^  956.15)  and  Epos 

(76,  etc.);  in  brahmana  often  marking 
the  preceding  word  as  the  Jlrst  of  its  clause 
(cf.  atha,  near  end  of  ma  3):  so  94  6,  95 12, 
96 12,  and  in  the  examples  just  given;  often 
used,  esp.  in  Epos,  as  a  mere  expletive 
[see  1122a4],  so  at  end  of  a  pada,  39,  10 9, 
68  9. 

vaicitrya,  n.  variety,  diversity,  [vici- 
tra,  1211.] 

vain  a  v  £,  f.  -I,  a.  of  reed,  esp.  of  bamboo, 
[venu,  1208c.] 

v  a  i  d  a  r  b  h  a,  f.  -I,  a.  belonging  to  Vidar- 
bha;  as  m.  the  Vidarbhan,  i.e.  king  of 
V.;  asf.  the  princess  of  V.,  i.e.  Dama- 
yanti,  87,  etc.  [vidarbha,  1208f.] 

vaidika,  a.  Vedic,  prescribed  by  or  con- 
formable to  the  Vedas.  [veda,  1222e  2.] 

vaidya,  —1.  a.  having  to  do  with  science, 
learned;  and  so  —2.  as  m.  (with  a  tran- 


[253] 


[vyaparagata 


sition  like  that  from  Lai.  doctor,  'teacher, 
learned  man,'  to  Chaucer's  doctour  of 
phisik)  physician,  doctor,  [vidya,  1211.] 

vaimanika,  a.  riding  in  a  sky-travers- 
ing car  called  vimana,  q.v.  [vimana, 
1222e2.] 

vaivasvata,  a.  descended  from  Vivas- 
vant;  as  m.  son  of  V.,  i.e.  Yama.  [vivas- 
van  t,  1208  and  a  and  a2.] 

vaigya,  adj.  subst.  man  of  the  vig  or  folk 
or  third  caste,  57 1G.  [vig,  1211.] 

voc,  quasi-root,  see  854  and  Vvac. 

vyansa,  a.  having  the  shoulders  apart, 
i.e.  broad-shouldered  ;  as  in.  Viansa, 
Broad-shoulder,  name  of  a  demon,  slain 
by  Indra.  [vi  +  ansa,  1305.] 

V  vyac  (vivyakti  [082];  vivyaca  [785]). 
embrace,  encompass,  extend  around. 
[cf.  1087f2,  108g.] 

vyacas,  n.  compass,  extent. 

v  y  a  t  i  k  a  r  a ,  m.  a  mixing,  confusing ;  con- 
fusion, disaster.  [V3kr,  '  scatter,'  +  vi.] 

v'  vyath  (vyathate  ;  vivyath6  [785]  ; 
avyathista;  vyathita).  —  1.  move  to 
and  fro,  rock,  reel ;  —  2.  Jig.  (like  Eng.  be 
restless)  be  disturbed  in  mind,  be  pained. 

vyath. a,  f.  feeling  of  painful  unrest, 
discomfort,  sorrow. 

V  vyadh  or  vidh  (vidhyati;  vivyadha 
[785]  ;  vetsyati  ;  viddha  ;  veddhum  ; 
viddhva;  -vidhya).  bore  through,  pierce, 
hit  (with  a  weapon),  [akin  w.  Vvadh: 
cf .  Lat.  di-vid-ere,  '  part  asunder,  divide.'] 

vyapade§a,  m.  the  making  a  false  show 
of,  an  unauthorized  referring  to  or  using 
the  name  of  (a  person  of  high  position). 
[V  dig  +  vy-apa.] 

vyaya,  a.  going  asunder  or  to  pieces, 
perishing,  w.  a-.  [Vi  +  vi,  1148.  lb.] 

vyalkaga,/.  Vialkafa,  a  certain  plant. 

vyavasaya,  m.  determination,  resolve. 
[Vsa  +  vy-ava.] 

vyavasayin,  a.  determined,  resolute, 
[vyavasaya.] 

vyavahara,  m.  —  1.  procedure,  conduct, 
way  of  acting ;  —  2.  (way  of  acting  with 
others,  i.e.)  intercourse,  24 12.  [\flhr  + 
vy-ava.] 

vyasana,  n.  prop,  a  throwing  one's  self 
away  (upon  a  thing),  and  so  —  1.  passion- 


ate devotion  to  a  thing  (whether  good  or 
bad,  e.g.  alms-giving,  scripture-study, 
gambling);  hobby;  —2.  an  overpowering 
passion,  esp.  for  something  bad;  vice, 
204;  —3.  (a  throwing  one's  self  away, 
i.e.)  misfortune,  adversity,  25  8>4.  [V2as 
+  vi.] 

V  vya  or  vi  (vyayati,  -te  [761d2];  vi- 
vyaya  [785],  vivye;  vita;  -viya).  mid. 
envelope  or  hide  one's  self.  [orig.  '  wind 
around '  as  with  robe  or  girdle,  and  so  a 
a  doublet  of  Vvi,  i.e.  V2va,  'weave,' 
q.v.] 

+  upa,  hang  about,  esp.  wind  the  sacred 
cord  over  the  left  shoulder  and  under  the 
right  arm ;  upavita,  see  s.v. 
+  ni,  wind  about,  hang  (e.g.  garland, 
cord)  about  (e.g.  neck,  shoulders) ;  nivita, 
see  s.v. 

+  pari,  act.  envelope  around  or  com- 
pletely; mid.  wind  something  as  cover 
around  one's  self,  envelope  one's  self  in ; 
perhaps  in  sense  of  act.,  84 1G. 

vyakarana,  n.  the  putting  asunder,  and 
so  analysis,  grammar.  [V 1  kr,  '  do,  put,' 
+  vy-a.] 

vyakhyatr,  m.  explainer.  [Vkhya  + 
vy-a.] 

vyaghra,  m.  tiger;  like  §ardula  and 
sinha,  as  type  of  noble  manliness,  in  cpds, 
see  nara-vyaghra.  [perhaps  fr.  V  1  ghr, 
'  besprinkle,'  +  vy-a,  '  the  sprinkled  or 
spotted  one.'] 

vyaghra-carman,  n.  tiger-skin. 

vyaghrata,  f.  tigerhood,  condition  of 
being  a  tiger.  [1237.] 

vyadha,  m.  hunter,     [v' vyadh.] 

vyadhi,  m.  disease.  [V 1  dha,  'put,'  + 
vy-a,  1155. 2e.] 

vyadhita,  a.  diseased.  [vyadhi,  see 
117Cb.] 

vyapada,  m.  destruction,    [v'pad  +  vy-a.] 

vyapadayitavya,  grdv.  to  be  destroyed 
or  killed,  [caus.  of  Vpad  +  vy-a.] 

vyapara,  m.  —1.  business,  i.e.  occupa- 
tion; —  2.  (as  in  Eng.)  business,  i.e.  con- 
cern, 30 4;  —  3.  activity,  exertion.  [V3pr 
+  vy-a,  '  be  busied.'] 

vyapara-§ata,  n.  exertion-hundred,  a 
hundred  attempts. 


vyamaj 


[254] 


vyama,  m.  prop,  a  stretch-out,  the  dis- 
tance covered  by  the  stretched-out  arms, 
a  fathom,  about  six  feet,  [for  vi-yama, 
V  yam  +  vi  :  for  mg,  cf .  the  precisely 
parallel  Eng.  fathom  w.  AS.  fseftm,  '  the 
extended  arms ' ;  opyvid,  '  fathom,'  and 
opt-yea,  '  stretch ' ;  French  toise,  Medieval 
Lat.  tesa,  '  fathom/  from  Lat.  tensa,  ppl. 
of  tendere,  '  stretch.'] 

vyama-matra,  a.  having  a  fathom 
as  its  measure,  see  matra.  [matra, 
3342.] 

vyahrti,  f.  —  1.  utterance;  —  2.  esp. 
one  of  the  three  sacred  and  mystical 
exclamations,  bhur,  bhiivas,  and  svar, 
which  see.  [V 1  hr  +  vy-a.  ] 

vyoman,  n.  heaven,  sky. 

V  vraj  (vrajati;  vavraja;  avrajit;  vrajis- 
yati  ;     vrajita  ;     vrajitum  ;     vrajitva  ; 
-vrajya).     march,  proceed,  go. 
+  a,  come  hither,  go  unto, 
-fpraty-a,  march  or  go  back. 
+  pari,    march    round    about;    wander 
around. 

-1-pra,  march  forth;  go  unto;  wander; 
esp.  leave  one's  house  to  wander  about  as 
an  ascetic,  65  2. 

vrata,  n.  —  1.  will ;  devanam  ati  vratam, 
beyond  the  will  of  the  gods,  88 2 — cf. 
inrep  Aibs  ctiffav ;  decree,  command  or 
Gebot,  statute ;  and  so  —  2.  (as  Eng. 
command  is  applied  to  the  forces  under 
one's  command)  that  over  which  one 
exercises  command,  domain,  Gebiet ;  — 
further,  directly  from  the  root  again  —  3. 
choice,  determination ;  firm  resolution, 
14 6;  —4.  esp.  resolve  (to  keep  a  religious 
or  ascetic  observance) ;  vow  or  holy  work 
(e.g.  of  chastity,  fasting,  etc.),  28 m,  59  5, 
61 28,  64 8,  65 8;  -5.  religious  duty,  duty 
in  general.  [V2vr,  'will,  choose':  for 
mg  2,  observe  that  Ger.  Gebiet  formerly 
meant  'command'  and  now  means  'do- 
main.'] 

V  vragc  (vrgcati  ;  vrkn4  [957c] ;  vrstva ; 
-vfgcya).  hew  off;  fell  (a  tree);  cut  to 
pieces,  [orig.  form  is  vrk,  as  in  vfk-a, 
vrk-na,  vrk-sa,  which  see:  vrgc  is  prop, 
only  a  quasi-root  of  the  present  stem 
vrgca,  for  «vrk-ska,  formed  like  the 


present  of  Mprach  and  mlech,  which  see: 

see  221 2  and  cf.  220.] 

-f  vi,  cut  asunder  or  to  pieces. 


V  9 ati s  (gansati,  -te  ;  gagansa,  gaganse  ; 
agansit ;  gansisyati  ;  gasta  ;  gastva  ; 
-gasya).  orig.  say  in  a  loud  and  solemn 
way,  and  so:  —  1.  recite,  esp.  a  sacred  hymn 
or  text  to  a  god  by  way  of  praise ;  and 
so  —2.  generalized,  praise;  gasta,  see  s.v.; 
—  3.  rarely,  make  a  solemn  wish,  whether 
blessing  or  curse  (see  gansa),  like  impre- 
cari ;  —  4.  announce ;  communicate,  52 13. 
[cf.  Lat.  carmen,  teas-men,  'an  utterance 
hi  solemn,  measured,  or  melodious  way, 
i.e.  song,  oracle,  magic  charm ' ;  Camena, 
*casmenja,  name  of  the  goddess  of  song ; 
cens-ete,  '  declare,  pass  judgment  on  ' ;  AS. 
herian,  'praise.'] 

+  a,  —1.  wish,  esp.  in  the  noun  agas  or 
aga,  '  wish,'  q.v. ;  and  so  —  2.  hope  in,  put 
one's  trust  hi  (ace.);  —3.  pronounce  a 
blessing  upon,  wish  good  to  (ace.),  101 4. 
[mg  1  may  be  a  mere  specialization  of 
the  mg  'speak  solemnly  unto '  (cf.  Vgas  + 
a),  and  mg  2  a  further  development  of 
mg  1 ;  for  mg  3,  cf.  the  simple  verb, 
mg3.] 

+  pra,  tell  forth;  praise,  21G.  [cf. 
simple  verb.] 

gansa,  m.  —1.  solemn  utterance;  —2.  im- 
precatio,  blessing  or  curse;  as  adj.  —3. 
cursing.  [V  gans.] 

V  gak  (A.  gakn6ti;  gagaka,  gekus  [794e]; 
agakat ;  gaksyati,  -te ;  gakta;  —pass. 
cakyate,  gakita ; 

-B.  desid.  gfksate  [1030,  lOSg1  end]; 
caus.  of  desid.  giksayati ;  pass,  of  desid. 
and  of  caus.  of  desid.  giksyate,  giksita). 

—  A.  simple  verb :  —  1.  be  strong ;  be 
able,  8 19 ;  in  pass. :  impersonally,  it  is 
possible ;  with  infin.  [988],  be  able,  by  the 
instrumentality  of  some  person  or  thing 
(instr.),  to  become  the  object  of  an 
action  ;  maya  mtim  grahayitum  gak- 
yante,  they  are  able  to  be  caused  by  me 
to  get  hold  of  niti,  19 13;  —2.  rarely  (be 
strong  for  a  person,  i.e.)  be  serviceable  or 
helpful,  help,  w.  dat.; 


[255] 


[cabda 


—  B.  desiderative :  —  1.  desid.  to  A.  1, 
(strive  to  be  able,  i.e.)  practice;  learn; 
caus.  cause  a  person  (ace.)  to  learn  a 
thing  (ace.),  51 23,  52 3  ;  pass,  of  caus.: 
giksita,  caused  to  learn  or  taught  a  thing 
(ace.),  46 10;  without  noun,  taught,  52  5; 
giksyamana,  instructed,  51 1T ;  —  2.  desid. 
to  A.  2,  be  willing  to  help;  aid;  (of 
gods)  bestow  blessing  upon  (dat.),  8013; 
grant,  give. 

[cf.  Lat.  cac-ula,  'servant'  (like  help  as 
sometimes  used  in  America  for  'ser- 
vant'); w.  gagma,  *gak-ma,  'helpful, 
friendly,'  cf.  Lat.  comis,  *coc-mi-s,  'friend- 
ly ' :  prob.  akin  is  Ger.  be-hag-en,  AS.  on- 
hag-ian,  'suit,  please'  (cf.  gak,  A.  2).] 
+  upa,  (bring  unto  one's  self  by  giving, 
i.e.)  attract,  76 18.  [for  mg,  see  the  un- 
compounded  verb,  B.  2.] 

gakala,  —1.  m.  n.  chip;  piece;  —  2.  n. 
half  (of  an  egg-shell). 

gakuna,  m.  bird. 

gakti,  f.  ability,  power. 

gakya,  a.  —1.  possible,  practicable,  33 16; 
common  with  the  infinitive :  gakya  being 
used  —2.  impersonally;  or  —3.  in  agree- 
ment with  the  subject,  in  which  case  the  inf. 
[988]  is  to  be  translated  as  a  passive,  29 la. 
[Vcak,  1213.] 

gakra,  —1.  a.  powerful,  mighty,  standing 
epithet  of  Indra;  —2.  as  m.  The  Mighty 
One,  i.e.  Indra  (just  as  we  use  The  Al- 
mighty as  a  name  for  'God').  [Vgak, 
1188a.] 

V  gank   (gankate  ;    agankista  ;    gankita  ; 
gankitum ;    -gankya).      —1.  be  anxious 
or  suspicious ;  —  2.  hesitate. 
+  vi,  hesitate. 

ganka,/.  hesitation.     [Vgafik,  11498.] 

gaci,  f.  —1.  might  or  help  (esp.  of  the 
helping  deeds  of  Indra);  —2.  Qachi  or 
Might,  as  wife  of  Indra  (derived  from  the 
misunderstood  gaci-pati,  q.v.),  27.  [Vgac, 
collateral  form  of  gak.] 

gacl-pdti,  m.  —  1.  Vedic,  lord  of  might 
or  of  help,  epithet  of  Indra,  80 13;  —2. 
later  (pati,  q.v.,  being  misunderstood  as 
'husband'),  husband  of  Might  or  Qachi, 
name  of  Indra,  15 14,  49  4.  [acct,  1267a 
and  d,  Whitney  94b.] 


gat  ha,  a.  false. 

V  gat  (gatayati;  gatita).  cut  in  pieces; 
make  to  fall  off. 

gat  a  [485 2],  n.  hundred;  also  as  expression 
of  a  large  number;  for  construction,  see 
486b.  [cf .  t-Karov,  '  one-hundred ' ;  Lat. 
centum,  AS.  hund,  neut.,  'hundred';  Eng. 
hund-red.~\ 

gatatman,  a.  having  a  hundred  lives, 
[gata  +  atman:  acct,  1300a.] 

gatru,  m.  —  1.  (victor,  i.e.)  victorious 
opponent ;  —  2.  foe,  enemy,  in  general. 

[if  mg  1  is  the  orig.  mg,  we  may  take 
the  word  fr.  Vgad  and  as  standing  for 
*gat-tru,  1185e,  232: 

if  mg  2  is  the  orig.  mg,  we  may  analyse 
thus,  gat-ru  (1192),  and  compare  Church 
Slavonic  Icot-ora,  Irish  cath,  '  battle ' ;  AS. 
heaft-o  in  cpds,  as  heafto-weorc,  'battle- 
work,'  Old  High  Ger.  had-u  in  names, 
as  Hadu-brant,  'Battle-flame,'  Hadu-wlch, 
'Battle-strife,'  Ger.  Hedivig ;  Ger.  Hader, 
'  strife ' ;  cf.  also  the  Keltic  proper  name 
Catu-rig-es  (rig  under  rajan),  'The  Battle- 
kings.'] 

gatru-nandana,  a.  causing  joy  to  one's 
enemies. 

gatru-samkata,  m.  danger  from  the  foe. 

V  gad  (gacada,  gagade  [786]).  distinguish 
one's  self;  get  the  upper  hand,  prevail; 
Vedic  only.  [cf.  KfKaff/^evos,  Doric  Kf-KaS- 
/uifvos,  '  distinguished.'] 

ganakais,  00*1'.  quietly;  gently;  slowly, 
[instr.  (1112c)  of  an  unused  stem  *ga- 
naka,  diminutive  to  *gana,  see  ganais.] 

ganais,  adv.  quietly;  gently;  slowly; 
gradually.  [instr.  (1112c)  of  an  unused 
stem  *gana,  which  is  prob.  connected  w. 
\f2gam,  'be  quiet.'] 

g a mt at i,/  benefit,     [gam,  1238.] 

V  gap  (gapati,  -te;  gagapa,  gepe;  gapis- 
yate;  gapta;  gapitum;  gapitva).  —  1. 
curse,  usually  act.,  93 n;  —2.  mid.  (curse 
one's  self,  i.e.)  assert  with  an  oath,  swear, 
vow,  w.  dat.  of  person,  97  7. 

gapatha,  m.  curse;  oath.    [Vgap,  1163b.] 

gabala,  a.  brinded. 

gab  da,  m.  —1.  sound;  cry;  noise;  gab- 
dam  kr,  make  a  noise,  raise  one's  voice ; 
-2.  word,  509,  611. 


[256] 


gabda-gastra,  n.  word-theory,  word- 
compendium,  i.e.  grammar. 

V  lg am  (gamyati;  gagamS  ;  agamista; 
gamita).  get  weary  by  working,  work, 
[cf .  KOL/JL-VU,  '  get  weary  by  working.'] 

V  2  <jam  (gamyati  [763J;   gagama,   gemiis; 
agamat;    ganta  [955aj;    gamayati).     be 
quiet   or  still  or  content ;  stop ;  Jbr  these 
senses,  cf.   \  ram ;    ganta,   see   s.v.;   cans. 
quiet,  still ;  euphemistically,  kill. 
-f  u  p  a ,  be  quiet ;  stop. 
+  pra,    come    to  rest;    stop;    go    out; 
praganta,  extinguished. 

V  3gam  (gammte).     harm. 

V  4 9 am  (ganta;  -gamya;  gamayati,  gama- 
yati). used  only  with  ni.  observe;  per- 
ceive; hear. 

gam  [384 2],  n.  welfare;  happiness;  bless- 
ing. 

gam  a,  a  word  of  doubtful  mg  at  71 8: 
perhaps  tame  (cf.  s'2gam,  caws.)  or  indus- 
trious (cf.  VI  gam). 

gamayitr,  m.  slayer.     [V2gam,  caus.] 

garni,  f.  a  fabaceous  plant,  either  Prosopis 
spicigera  or  Mimosa  Suma;  a  tree  from 
which  the  sticks  of  attrition  (arani)  were 
taken. 

gamimaya,/  -I,  a.  of  or  made  of  Qami- 
wood.  [see  maya.] 

gami-gakha,  f.  Qami-branch. 

gami-sumanas,  /  Qami-flower. 

gamisumano-mala,  /.  garland  of 
C/aml-flowers. 

gamya,/.  staff,  102 16. 

gay  a,  a.  lying,  sleeping,  at  end  of  cpds. 
[Vgi,  1148.  la.] 

gay  ana,  n.  a  lying,  sleeping.  [Vgi, 
1150.  la.] 

gayaniya,  —  1.  a.  serving  for  lying; 
—  2.  n.  bed,  couch,  [gayana,  1215.] 

gayya,/.  —1.  bed;  —  2.  a  lying,  sleep- 
ing. [Vgi,  1213d,  cf.  963 8b.] 

gar  a,  m.  —1.  reed,  esp.  of  the  Saccharum 
Sara,  used  for  arrows ;  —  2.  arrow,  [ob- 
serve that  Lat.  arundo  means  '  reed  '  and 
'  arrow.'] 

gar  ana,  —1.  a.  protecting,  affording 
refuge,  87 7;  as  n.  —2.  shed,  that  gives 
cover  from  the  rain ;  Ka\id,  hut ;  —  3. 
protection;  refuge,  50 n. 


[garana  presupposes  a  root  *gr  or  *gl, 
'cover,  protect';  w.  such  a  root  agree 
well  in  form  and  mg  as  derivs,  garira, 
garman,  and  gala,  see  these : 

further  agree  as  cognates  Ka\td,  '  hut, 
barn';  AS.  heal,  Eng.  hall;  KoA-u|,  'husk, 
pod ' ;  Ger.  Hiille,  '  covering ' ;  Eng.  hull, 
'  covering '  of  grain  ;  AS.  hel-m,  '  protec- 
tor' (used  of  God  and  Christ),  'head- 
protector,  helmet,'  Ger.  Helm,  Eng.  helm  ; 
Lat.  oc-cul-ere,  'cover';  color,  'color'  (see 
varna) ;  eel-are,  Ger.  hehl-en,  Chaucer's 
lid-en,  later  hele,  '  conceal ' ;  further, 
Ka\inr-r-to,  '  cover,'  and  the  ident.  KPVJT-T-OI, 
'  hide.'] 

garanagata,  a.  come  for  refuge,  seeking 
protection  with  any  one.  [agata.] 

gar  ad,  /.  autumn;  pi.  poetic  for  years 
(cf.  varsa). 

gdrava,  m.  n.  flat  earthen  dish. 

gdrira,  n.  the  body,  as  distinguished  from 
the  vital  breath  or  from  the  immortal 
soul  (so  9621-22,  296)  and  from  the  soft 
viscera  and  inward  fluid  secretions,  of 
which  things  the  body,  or  the  firm  red 
flesh  with  the  bones,  forms  as  it  were 
the  hollow  cover  (67 l),  tegument,  or 
Hiille;  used  also  in  pi.,  84 9;  body  in 
general ;  mrtam  gariram,  corpse,  63 n  ; 
so  84  4.  [prop.  '  the  corporeal  tegument ' 
of  the  soul,  V*gr,  'cover'  (1188e2),  see 
under  garana:  for  mg,  cf.  the  cognate 
Ger.  Hiille  (under  garana)  in  sterbliche 
Hiille,  '  mortal  envelope,  i.e.  body ' :  cf. 
9716N.] 

garira -j a,  a.  (born  of,  i.e.)  performed 
by  the  body. 

garirantakara,  m.  destroyer  of  the 
bodies,  [anta-kara.] 

garu,/.  missile,  either  spear  or  arrow,  [cf. 
gara.] 

garkara,  m.  brown  sugar,  [fr.  the  Pra- 
krit form  sakkara  comes  on  the  one 
hand,  through  Arabic  sokkar  and  Medie- 
val Lat.  zucara,  the  Eng.  sugar,  and  on 
the  other  ffdicxapov,  Lat.  saccharum,  all 
borrowed  words  :  cf.  khanda.] 

V  gardh  (gardhati).     be  strong  or  defiant. 

gardha,  m.  troop,  host.  [cf.  Ger.  Herde, 
Eng.  herd.'] 


[257] 


carman,  n.  —  1.  cover;  protection;  shel- 
ter ;  refuge ;  —  2.  comfort,  joy  ;  —  3. 
common  at  the  end  of  Brahman-names, 
19 n,  42  n,  6913N.  [see  under  garana.] 

garmavant,  a.  containing  (the  stem) 
garman.  [1233.] 

garva,  m.  Qarva,  name  of  an  arrow-slay- 
ing god ;  later,  a  common  name  for  the 
god  Qiva.  [garu,  1209,  cf.  1209g.] 

garvara,  a.  variegated;  f.  garvari,  the 
night  (as  variegated  with  stars).  [cf. 
gabala.] 

garva- varman,  a.  having  Qiva  as  his 
protection ;  as  m.  Qarvavarman,  name  of 
a  man. 

gala,  m.  —  1.  staff;  —  2.  prickle  (of  a 
hedge-hog),  [cf.  gara.] 

galya,  m.  n.  point  of  spear  or  arrow; 
thorn  ;  prickle.  [cf .  gala,  gara :  cf. 
K?]\OV,  '  missile.'] 

galyaka,  m.  hedge-hog,     [cf.  galya.] 

gavas,  n.  superior  might;  heroic  power; 
also  pi.  [Vgu,  1151.  la.] 

gavistha,  a.  most  mighty.     [Vgii,  468.] 

gaga,  m.  hare;  the  Hindu  sees,  not  "a 
man  in  the  moon,"  but  rather,  a  hare 
or  a  gazelle.  [for  *gasa  (see  Vgus  and 
gvagura) :  cf.  Ger.  Hase,  Eng.  hare.~\ 

gagaka,  m.  hare,  rabbit,     [gaga,  1222b.] 

gaganka,  m.  the  moon.  [prop.,  adj., 
'having  a  rabbit  as  its  mark/  gaga  (q.v-) 
+  anka,  1302a.] 

gagin,  m.  the  moon,  [prop.,  adj., 'having 
the  (picture  of  a)  rabbit,'  gaga,  1230.] 

gagvant,  a.  ever  repeating  or  renewing 
itself. 

V  gas  (gasati;  gagasa;  gasisyati;  gasta; 
-gasya).  cut  to  pieces;  slaughter,  [see 
gastra.] 

gasta,  a.  praised,  esteemed  as  good  or 
lucky;  equiv.  to  happy,  cheerful,  52  u. 
[prop.  ppl.  of  Vgans.] 

gastra,  n.  knife;  sword;  weapon.  ['in- 
strument of  cutting,'  Vgas,  1185:  gas-tra 
is  ident.  in  form  and  mg  w.  the  Lat.  stem 
*cas-tro,  which  appears  in  the  denom.  cas- 
trdre,  prop,  'cut,'  and  so,  like  Eng.  cut, 
'  castrate.'] 

gastra-pani,  a.  having  a  sword  in  the 
hand.  [1303.] 


gastra-vrtti,  a.  having  weapons  as 
one's  means  of  subsistence,  living  by 
military  service.  [1302a.] 

gaka,  n.  an  edible  herb ;  vegetable  food. 

gakha,/.  branch. 

gatayitr,  m.  one  who  cuts  in  pieces, 
destroyer,  97 19.  [caus.  of  V  gat,  1182c.] 

ganta,  a.  quiet;  still;  stopped,  [ppl-  of 
v'2gam,  'be  quiet.'] 

ganti,  f.  a  ceasing,  stopping;  esp.  the 
absence  of  the  evil  results  of  some  word 
or  thing  of  evil  omen.  [V  2  gam,  '  be  quiet,' 
cf.  955a.] 

ganti-karman,  n.  a  ceremony  for  avert- 
ing the  results  of  something  ominous. 

gapa,  m.  curse.     [Vgap.] 

gapadi,  a.  having  the  curse  as  its  first; 
as  n.  curse  and  so  forth.  [1302c  1.] 

gapadi-cestita,  n.  curse-and-so-forth 
doings,  i.e.  adventures  including  the  curse 
et  cetera.  [1280b.] 

gap  ant  a,  m.  end  of  the  curse  or  period 
during  which  the  curse  has  effect, 
[anta.] 

gayin,  a.  lying,  sleeping,     [v'gi,  11833.] 

garira,  a.  corporeal,  of  the  body,  [garira, 
1208f.] 

gardula,  m.  tiger;  at  end  of  cpds,  like 
vyaghra,  the  best  of  •  •. 

gala,  f.  hut ;  house ;  room ;  stable,  [see 
under  garana:  cf.  the  derivs  Ka\id  and 
Eng.  hall,  there  given.] 

galin,  a.  —1.  possessing  a  house;  —2.  at 
end  of  cpds,  attenuated  in  mg  so  as  to  sig- 
nify merely  possessing  •  •.  [gala.] 

galmall,/.  Salmalia  malabarica, the  silk- 
cotton  tree. 

gava,  m.  the  young  of  an  animal,  [see 
Vgu.] 

gavaka,  m.  the  young  of  an  animal, 
[gava.] 

gagvata,  a.  continual  ;  eternal,  [gag- 
vant, 1208a,  a1.] 

V  gas  or  gis  ( Vedic,  gasti,  gaste  [639]; 
Vedic  and  Epic,  gasati ;  gagasa ;  agisat 
[854 3]  ;  gasisyati,  -te  ;  gasita,  gasta, 
gista  [954e] ;  gasitum,  gastum ;  gasitva ; 
-gasya,  -gisya).  —1.  chasten,  correct; 
—  2.  instruct,  teach;  direct;  —3.  (like 
Eny.  direct)  give  order  to,  rule,  govern. 
17 


9asana] 


[258] 


[perhaps  reduplicated  form  of  cans,  675 : 

for  the  weak  form  gis,  cf.  639.] 

+  a,  mid.  wish  or  pray  for,  cf.   agis  and 

V  gans  -^  a ;  make  supplication,  73  u. 

+  pra,    instruct;    direct;    command,  cf. 

simple  verb,  and  praxis. 

5  as  an  a,  n.  —  1.  government,  way  of  rul- 
ing; —  2.  command.  [V§as.] 

gasitr,  TO.  teacher.     [Vgas.] 

gastra,  n.  —  1.  instruction;  —  2.  rule; 
theory ;  compendium  (of  an  art  or 
science) ;  a  scientific  or  canonical  work ; 
science,  17 18.  [Vgas.] 

V  giks,  see  1030  and  v'gak. 

cikhara,  —  1.  o.  peaked;  —  2.  m.  n.  peak, 
[gikha,  1226.] 

gikha,  f.  —  1.  tuft  or  braid  of  hair; 
—  2.  (like  Eng.  crest)  top  in  general, 
peak. 

githira,  a.  loose;  flaccid;  unsteady,  93 2 ; 
opp.  of  drdha,  'firm,  hard.'  [perhaps 
fr.  Vcrath,  1188e:  for  loss  of  r,  cf. 
Vbham.] 

gibi,  TO.  Qibi,  name  of  a  king. 

giras,  n.  head.  [cf.  >capo,  'head';  Lat. 
cerebrum,  *ceres-ru-m,  '  brain ' :  w.  the  col- 
lateral form  girsan,  q.v.,  cf.  Ger.  Him, 
Old  High  Ger.  hirni,  *hirsni,  'brain':  akin 
is  also  icpaviov,  '  skull.'] 

girisa,  m.  the  tree  Acacia  Sirissa;  as  n. 
the  blossom. 

giro-mukha,  n.  head  and  face.   [1253b.] 

gila,y!  stone;  crag. 

gila-bhava,  TO.  condition  of  being  stone; 
-am  ap,  turn  into  stone. 

gill,  f.  the  beam  under  a  door. 

gili-mukha,  TO.  Block-snout,  name  of  a 
hare. 

giloccaya,  TO.  crag-pile,  i.e.  craggy  hill, 
[uccaya.] 

giva,  —1.  a.  kind, 902;  friendly;  gracious; 
agreeable,  lovely;  opp.  o/ghora;  —2.  m. 
The  Friendly  One,  name  euphemistically 
applied  to  the  horrible  god  Rudra,  who 
under  this  name  (Qiva)  becomes  the  third 
person  of  the  Hindu  Trinity,  [for  mg  2, 
cf.  Eu/tej/jSej,  'The  Gracious  Ones,  i.e.  the 
Furies,'  and  nandi.] 

gigu,  m.  young;  child,  [see  Vgu,  and 
1147b  and  b2.] 


V  Igis  (ginasti;    gigise;  agisat;  geksyati, 
-te;  gista;  gistva;  -gisya).     leave,  leave- 
remaining. 

+  ud,  leave  remaining. 
+  vi,  (leave  apart  or  by  itself,  i.e.)  sepa- 
rate, distinguish ;  vigista,  (separated,  and 
so,  like  Eng.  distinguished)   eminent,  ex- 
cellent. 

VI  2gis,  subsidiary  form  to  Vgas,  q.v. 
gisya,    grdv.    to  be  taught;   as  TO.  pupil. 

[V  gas,  weak  form  gis.] 
V  Igi  (gete  [see  628-9];   gigye;  agayista; 

gayisyate,  -ti;  gesyate,  -ti;  gayita ;  ga- 

yitum;  gayitva;  -gayya).     —1.  lie  still; 

lie;    —2.   sleep.       [w.   ge-te,   cf.   Kfl-rat, 

'  lies ' :  cf .  also  Koi-r-rj,  '  bed.'] 

+  adhi,  lie  in  or  on;  dwell  in. 

+  anu,  lie  down  after  another. 

+  a,  lie  in. 

+  u  p  a ,  lie  by. 

+  sam,  be  undecided  or  in  doubt,     [lit. 

'  lie  together ':  metaphor  unclear.] 
V  2gl,  simpler  form  of  Vgya,  q.v. 
gi,  vbl.  lying.     [Vgi.] 
git  a,  a.  cold;  as  n.  cold,      [ppl-  of  Vgya 

or  2gi.] 
g  i  t  a  k  a ,  f.    gitika,    a.    cool.      [gita  :  cf . 

1222d.] 

gitala,  a.  cool,     [gita,  1227.] 
gltarta,     a.     distressed    with    the    cold. 

[arta.] 
gitikavant,  a.  cool.      [as  if  from  fern. 

of  gitaka:  1233,  cf.  b.] 
gipala,  m.  n.  Blyxa  octandra,  a  common 

water-plant, 
girsan,    n.    head.       [girs-an  is   to   giras 

(q.v.),     as     irs-ya    is     to    iras-ya,     see 

these.] 
gila,   n.  —1.  natural  or  acquired  way  of 

being;    character,  23 m;   habit  or  habits, 

58 u;    in   composition    [1302]   with   that   to 

which  one  is   inclined   or  accustomed,  21 4, 

60 18;    —2.    (character,   i.e.,   as   in   Eng.) 

good  character,  98  7. 
givan,  a.  lying.     [V Igi,  1169.  la.] 
guka,  TO.  parrot,     [prop.  '  the  bright  one,' 

on   account   of  its   gaudy  colors,    V  guc : 

cf.  216.1,1s.] 
guka  vat,    adv.    like   a   parrot.       [guka, 

1107.] 


[259] 


gukra,  a.  clear,  bright,  76 9.  [v/guc, 
1188a,  216.7.] 

gukla,  —  1.  a.  clear;  bright;  white;  with 
paksa,  the  bright  lunar  half-month,  from 
new  to  full  moon;  —  2.  as  m.  (sc.  paksa), 
the  bright  lunar  fortnight,  65 5.  [see 
1189  and  2.] 

gukla-paksa,  m.  fortnight  of  the  wax- 
ing moon. 

guklapaksadi,  a.  having  the  bright 
lunar  fortnight  first,  beginning  with  the 
bright  lunar  fortnight,  [adi,  1302c  1.] 

guklambara,  a.  having  a  white  garment, 
[ambara.] 

V  guc  (g6cati,  -te;  gug6ca;  agocit;  gocis- 
yati;    g6citum;    gocitva).       —1.    flame, 
light,  beam ;  glow,  burn ;    —  2.  Jig.  suffer 
burning  pain;    grieve;    grieve   at    (loc.), 
66 13  ;  —  intens.  flame  brightly,     [for  mg  2, 
cf.  Vtap,  dagdha  and  Vdah.] 
+  apa,    intens.    [1002a],    drive   away  by 
flaming  brightly,  72 8. 
+  a  blii,  burn,  trans. 
+  a ,  bring  hither  by  flaming,  72  8. 

giici,  a.  —  1.  flaming,  beaming ;  Jig.  beam- 
ing (of  a  smile)  j-light,  bright;  —2.  Jig. 
clear,  pure;  holy  (of  a  god),  80 5;  honor- 
able (in  business),  25 2;  pure  (in  a  ritual 
sense),  62 10.  [v/guc,  1155. 2a,  216.2.] 

guci-smita,  a.  having  a  beaming  smile, 
bright-smiling. 

guddhd,  a.  pure.    [ppl.  of  \lgudh,  160.] 

guddha-mati,  a.  pure-minded. 

gudh  or  gundh  (gundhati,  -te;  gudhyati; 
guddha).  —1.  gundhati,  -te :  act.  purify; 
mid.  become  pure ;  —  2.  gudhyati,  become 
pure.  [orig.,  perhaps,  '  to  clear,'  and 
akin  w.  V  gcand,  q.v.] 
+  v  i ,  vigudhyati,  become  entirely  pure ; 
viguddha,  perfectly  clear. 

guna,  a.  grown,  prosperous,  fortunate;  as 
n.  [cf.  1176a],  growth,  prosperity;  luck, 
[perhaps  fr.  Vgu,  1177a.] 

V  gundh,  see  gudh. 

gundhyu,  f.  -yu  [355c],  a.  pure;  un- 
blemished; fair.  [\f  gundh,  1165b.] 

V  Igubh  or  gumbh  (gumbhate).  glide 
along  lightly;  move  onward,  73°.  [per- 
haps akin  w.  «-oD</>os,  '  light,  nimble.'] 

V  2gubh  or  gumbh   (g6bhate;   gumbhate; 


gumbhdti  ;  gugubhe  ;  gobhisy&ti).  act. 
adorn;  mid.  adorn  one's  self,  73 12;  look 
beautiful,  appear  to  advantage,  shine 

(fig-)- 

1  giibh,  f.    a  gliding  onward,  esp.  through 
the  sky ;    onward  progress ;    so,  perhaps, 
78 5;  course,  73 4;  dat.,  infinitivally   [982], 
so  as  to  glide  onward,  79  n.     [sflgubh.] 

2  giibh,     f.     beauty;     so,    perhaps,    78 5. 
[V2gubh.] 

gubha,  a.  —  1.  fair,  911;  beautiful,  agree- 
able to  the  eyes,  15 13,  45 18,  62 13;  -2. 
agreeable  (to  other  senses  than  the  eyes) ; 
gubhan  gandhan,  perfumes ;  —  3.  agree- 
able in  general,  20 13 ;  —  4.  of  good  quality, 
(54.12.  _5_  fortunate,  auspicious,  12 13. 
[V2gubh,  'adorn.'] 

gubhanana,  a.  fair-faced,     [anana.] 

gubhagubha,  a.  agreeable  and  disagree- 
able, agreeable  or  disagreeable ;  good  and 
bad,  good  or  bad,  in  ethical  sense,  65 19. 
[agubha,  1257.] 

gubhagubha-phala,  a.  having  agree- 
able or  disagreeable  fruit,  resulting  in 
weal  or  woe. 

gubhrd,  a.  beautiful;  clear  (of  sounds). 
[V2gubh,  '  adorn,'  1188a.] 

V  gus  (giisyati;  -gusya).  be  dry,  dry  up. 
[for  *sus  (see  gaga),  as  shown  by  Avestan 
V  hush,  '  dry ' :  cf .  av<a,  '  dry ' ;  Syracusan 
(Tav-K6s,  'dry';  AS.  sedrian,  'dry  up/ 
denom.  of  sear,  Eng.  sear.'] 

giiska,  a.  dry.     [Vgus,  11862:  see  958.] 

giisma,  m.  —1.  whistling,  73 5,  78 7;  —2. 
exhalation,  i.e.  (fragrant)  odor  (of  the 
Soma),  73 10;  -3.  (exhalation,  breath, 
and  so,  like  Eng.  spirit)  courage,  impetu- 
osity, 82*.  [Vgvas,  252,  1166.] 

V  gu  o?-  gva  or  gvi  (gvayati  ;  gugava 
[786*];  gund[957a];  gvayitum).  swell; 
be  greater  or  superior  or  victorious. 

[orig.  sense  of  root,  '  swell,'  but  with 
two  diverse  ramifications : 

—  1.   negatively,  '  be   swollen,   i.e.   hol- 
low, empty ' ;  cf .  guna,  '.vacuum ' ;  Kv-ap, 
'  hole ' ;     Lat.    cavus,    '  hollow ' ;     caelum, 
*cav-i-lu-m, '  heaven's  hollow  vault ' ;  KOI\OS, 
'  hollow'; 

—  2.    positively,   'be   swollen,  i.e.  full, 
strong';   with   special   reference:    (a)  to 

17* 


^udra] 


[260] 


the  womb   and  its  fruit;    cf.   gi-gu   and 

gava,  '  young ' ;  KVG>,  '  be  pregnant ' ;  Lat. 

in-ciens,  'pregnant';  (b)   to  strength  and 

growth  in   general;    cf.   gura,    'man   of 

might '  ;    gavas,    gavistha,   guna ;    Kvpos, 

'  might ' ;  K£/IO,  '  swell,  billow.'] 
gudra,  m.   a  man  of   the  fourth  caste,  a 

Qudra. 

guna,  n.  emptiness.     [Vgu,  1177a.] 
gar  a,  a.  mighty,  bold ;  as  m.  man  of  might, 

hero.     [Vgu,  1188c:    gura  is  parallel   w. 

*icv-po-s,      '  mighty,'     whence    T&     Kvp-os, 

'might'  (cf.  aiffx-pt-s  w-  T0  aftrx-os)-] 
gurpa,  n.  a  plaited  basket  for  winnowing 

grain. 
V  Igr   (grnati;    gagre ;    agarit;   garisyati, 

-te ;     girna    [957b] ;    -girya ;    giryate). 

crush;    break;    tear.      [cf.    Eng.    har-m, 

which  answers  to  a  Skt.  *gar-ma.] 

+  vi,  pass,  be  broken  to  pieces;  perish, 

60  9. 

+  s am,  break  (a  bow);  like  zusammen- 

brechen. 

V  2gr,  see  era,  'boil.' 
grnga,  n.  horn.       • 
g  r  n  g  1  n ,  a.  horned ;  as  m.  horned  beast, 
grta,  see  Vgra. 

geva,  a.  kind;  dear.     [cf.  giva.] 
gesa,    —1.    m.   n.    rest,   remainder,   68 17; 

gese,  like  Ger.  im  Uebrigen,  for  the  rest, 

12 10;  —  2.    a.    remaining,   55 15.      [Vlgis, 

'  leave.'] 
gesas,    n.    offspring,     ['those  whom   one 

leaves  behind  him,  one's  relicts,'  V 1  gis, 

'  leave.'] 

g6ka,  m.  pain,  grief.     [Vguc,  216. 1.] 
goka-ja,    «.    grief-born;    gokajam  vari, 

grief-born  water,  i.e.  tears,  10 19. 
gokarta,  a.  sorrow-stricken,     [arta.] 
§ocis-kega,  a.  having  flame-locks,  with 

locks   of   flame.      [gocis,  187:    1297,  cf. 

1280b.] 
g6cistha,    a.    most    or    bright    flaming. 

[Vguc,  468.] 
gocis,    n.    flame;    beam;    heat.      [Vguc, 

1153.] 
g6na,  —1.  a.  red,  deep-red;  —2.  m.  Sone 

or  Red   River,   affluent   of    the   Ganges. 

[prop.     '  flame-colored  ' .      cf .      t-icav-aa, 

'burned,'  /caC-/io,  'heat.'] 


gonita,  n.  blood;  also  pi.     [g6na,  1176d.] 
c  o  b  h  a  n  a ,  a.  beautiful.    [V  2  gubh,  '  adorn,' 

1150.2a.] 

g6bhistha,   a.   most  swiftly  moving  on- 
ward or  most  beautiful,  78 5,  according  as 

the    word    is    referred    to    VI  gubh    or   to 

V  2  gubh  —  see  these.     [468.] 
V  gcand  (intens.  ppl.  canigcadat  [1002c]). 

shine,  glance,     [for  *skandh :  cf .  £av0-6s, 

'  gold-yellow '  ;     xa.9a.p6s,    Doric    KoO-ap6s, 

'  clear,    clean,    pure ' ;    KdvS-apos,    '  coal ' ; 

Lat.  cand-ere,  '  glow.'] 
gcandra,  «.  shining.     [Vgcand,  1188a:  cf. 

vigva-gcandra,  and  candra.] 
V  gcut    (gc6tati ;     cugc6ta  ;     acugcutat ; 

gcutita).     drip. 

gcut,  vbl.  dripping.     [Vgcut.] 
gmagana,   n.   the  place  for  burning  the 

corpses     and    for    burying    the    bones, 

cemetery. 

gmagru,  n.  beard. 
V  gya  or   gi   (gyayati,   -te   [761dl];    glta, 

gina,  gyana;  giyate).    freeze;  coagulate, 
gyena,     m.     eagle;    falcon;    hawk.      [cf. 

I-KTIVO-S,  '  kite.'] 
V  grath  (grathnite;  gagrathe;  agigrathat; 

grthitd).     become  loose, 
grad,  indecl.      meaning  perhaps  orig.  heart; 

used  w.  dha  ('grant,  give,'  see  Vldha4) 

and    dot.    of  person,    thus,    grad    asmai 

dhatta,  (your)  heart  to  him  give  ye,  i.e. 

trust  ye  him,  have  faith  in  him,  RV.  ii. 

12.5;  ppl.  grad-dadhat,  trusting,  trustful, 

26 2;  cf.  10792. 

[cf.    KctpSi'a,    icrip,  *(CTjp5,   Lat.   cor,  gen. 

cord-is,  Lithuanian  szirdis,  Ger.  Herz,  Eng. 

heart:    further,    w.    grad-dha,    cf.    Lat. 

credgre,  *cred-dere,  '  trust ' :  —  the   regular 

Skt.  word  for  '  heart '  is  hfd,  and  this  can 

not  be    connected   w.   the   above   words, 

since  they  require  in  the  Skt.  an  initial  g, 

*grd  or  grad.] 
grad  dha,  f.    trust,    faith;    desire,      [see 

grad:  1147.] 
graddhiva,     a.     credible.        [graddbjt, 

1228a.] 
V  gram  (gramyati  [763];  gagrama;  agra- 

mit  ;     granta  ;    -gramya).       be    weary  ; 

take    pains  ;     esp.    castigate    one's    self, 


[261] 


+  a ,  in  agrama,  '  hermitage.' 

-f-pari,    weary   one's   self  exceedingly; 

parigranta,  tired  of,  disgusted  with. 

gram  a,  m.  weariness.     [Vgram.] 

V  grambh  (grambhate;  grabdha;  -grabh- 
ya).  used  only  with  vi.  put  confidence 
in ;  vigrabdha :  confiding,  26  3 ;  -am,  adv. 
confidently,  without  distrust  or  hesitation, 
9". 

gravana,  —1.  m.  ear;  —  2.  n.  hearing; 
—  3.  n.  fame.  [V gru,  1150.  la  :  f or  mg  3, 
cf.  gravas  and  esp.  under  V  gru.] 

gravas,  n.  —  1.  sounds;  esp.  loud  praise, 
91 15;  -2.  glory,  74  6;  fame,  [v/gru, 
'hear,'  1151.  la:  the  precise  equiv.  of 
K\eos,  stem  K\fF-es,  '  fame ' :  for  mg,  see 
V  gru.] 

V  gra  or  gri  or  gr  or  gir  (grinati,  grinite; 
gigriye;  grata,  grita,  grta,  girta).  cook; 
boil ;  grid,  cooked,  done. 

graddha,  n.  an  oblation  to  the  Manes, 
accompanied  by  a  funeral  meal  and 
gifts  to  Brahmans.  [graddha,  1208e  : 
according  to  the  Scholiast,  'a  thing  of 
trust,'  because  the  gift  for  the  Manes 
is  as  a  matter  of  fact  entrusted  to 
Brahmans.] 

granta,  ppl.  wearied;  as  n.  [1176a],  weari- 
ness. [Vgram,  955a.] 

grantagata,  a.  wearied  and  arrived,  i.e. 
arriving  wearied,  [agata :  1257.] 

V  gri  (grayati,  -te;  gigraya,  gigriye;  agi- 
griyat ;  grayisyati,  -te ;  grita ;  grayitum ; 
grayitva;  -gritya).  —  1.  act.  lean,  trans. ; 
lay  against  or  on ;  rest  on,  trans.  —  2.  mid. 
lean  upon,  intrans. ;  rest  upon,  or,  simply, 
be  lying  or  situated  upon,  70 3;  —3.  mid., 
act.  betake  one's  self  to,  esp.  for  help  or 
protection,  48 5.  [cf.  K\I-VW,  'lean'; 
Kf-K\i-aTat,  'rest  on';  Lat.  clindre,  'lean'; 
AS.  hlinian,  Eng.  lean;  K\I-TVS,  'incline, 
slope,  hill';  Lat.  cli-vus,  'hill';  AS.  hlsew, 
hldw,  Eng.  -law,  -low,  'hill,'  in  Mood-law, 
Lud-low ;  KA?-yua|,  'ladder';  AS.  hlse-der, 
Eng.  ladder, .] 

+  a ,   lean   upon,   intrans. ;    seek    support 
and    protection    with    or    from;    agrita: 
depending    upon    (another) ;  as  m.    a   de- 
pendent or  subordinate,  30 18. 
-fupa,    mid.    lean   against;  brace   one's 


self,  87 6;  upagrita,  (leaned  upon,  equiv. 
to)  laid  upon  or  in,  w.  loc.,  79*. 
+  pari,  act.  lay  about;  enclose. 
+  p  r  a ,  lean  forward. 

gri  [351],  ./.  —1.  beautiful  appearance; 
beauty,  78 5,  24,  88;  -2.  welfare;  -3. 
personified,  Qri,  goddess  of  beauty  and  wel- 
fare, 2 10  ;  —4.  as  honorific  prefix  to  proper 
names,  the  famous  or  glorious  •  •,  54 1.  [cf . 
greyans,  grestha.] 

V  gru  (grn6ti,  grnut6  [243];  gugrava,  gu- 
gruv6  ;  agrausit ;  grosyati,  -te ;  grut£ ; 
gr6tum ;  grutva  ;  -griitya  ;  gruyate  ; 
giigrusate;  gravayati).  —1.  act.  hear, 
86 5;  know  by  hearing;  w.  gen.  of  person, 
62;  listen;  give  heed  to,  25 14;  hear  (a 
teacher),  i.e.  learn,  study ;  gugruvans, 
having  studied,  i.e.  learned,  94 18 ;  —  2. 
mid.,  in  Veda,  with  pass,  sense,  be  heard  of 
(as  subject  of  talk),  i.e.,  like  Lat.  cluere, 
be  called,  be  famed  as,  75  w ; 

—  3.  pass.:  be  heard;  gruta:  heard; 
heard  of,  212;  impers.:  gruyatam,  let  it 
be  heard,  i.e.  hear  ye ;  evam  gruyate, 
thus  it  is  heard,  there  is  this  saying,  31 6 ; 
grutam  maya,  I've  heard  (your  story), 
33 9;  —4.  cans,  cause  (hearers,  ace.)  to 
hear  (a  thing),  i.e.  proclaim  to;  recite  to, 
54  20 .  _  5.  desid.  be  willing  to  hear,  and 
so  (cf.  Eng.  obedient  and  Lat.  ob-oediens 
with  audire),  obey,  64 9. 

[with  gru-dhi,  'hear  thou,'  cf.  K\v-6i, 
'  hear  thou ' ;  Lat.  clu-ere,  '  be  called ' ; 
cluens,  cliens,  'who  hears  or  obeys,  i.e.  a 
dependent ' ;  with  gru-ta,  '  heard,  heard 
of,'  cf.  K\v-r6s,  'famed,'  Lat.  in-clu-tus, 
inclitus,  'famed,'  Old  High  Ger.  hlu-do  in 
Hludo-wlg,  '  Loud-battle,'  Ger.  lau-t,  AS. 
hlu-d,  Eng.  lou-d ; 

with  the  subsidiary  form  grus,  as  in 
grus-ti,  'a  listening  to,  compliance,'  cf. 
AS.  hlos-nian,  '  listen,'  hlys-t,  '  the  hearing,' 
whence  hli/st-an,  Eng.  listen :  —  for  the  mg 
'  famed '  of  gruta,  etc.,  cf.  gravana,  gra- 
vas, and  gloka.] 

+  prati,  answer,  say  yes  to;  make  a 
promise  to  (gen.),  [prop.,  like  Eng.  hear, 
'  give  a  hearing  in  return  to  what  is  said,' 
i.e.  'not  turn  a  deaf  ear  to/  and  so 
'  answer.'] 


^ruta] 


[262] 


+  vi,  pass,  be  heard  of  far  and  wide,  be 
famous;  vigruta,  known  as,  named,  63. 
+  sam,    —1.   hear;   —  2.  like  Eng.  hear, 
accede  to  the  request  of,  make  a  promise 
to  (loc.).     [cf.  gru  +  prati.] 

gruta,  ppl.  heard;  heard  of;  as  n.  that 
which  is  heard  from  the  teacher,  that 
which  is  learned ;  learning.  [V  gru.] 

grutavant,  a.  possessing  learning, 
learn-ed.  [gruta.] 

griiti,  /.  —1.  a  hearing;  —  2.  ear;  —3. 
the  thing  heard ;  sound  ;  —  4.  report, 
hearsay ;  —  5.  utterance ;  esp.  a  sacred 
utterance  handed  down  by  tradition,  a 
religious  prescription,  a  sacred  text,  the 
Veda,  58 18  N.  ;  —  6.  learning ;  prob.  in- 
correct for  gruta.  [Vgru,  1157.  la.] 

grutimant,  a.  possessing  learning ;  prob. 
incorrect  for  grutavant,  q.v.  [gruti.] 

griitya,  a.  worthy  to  be  heard  (of  a 
hymn),  goodly.  [Vgru,  1213a.] 

greyasa,  for  greyas  (greyans)  in  cpds, 
1315c. 

greyans,  a.  fairer;  more  beautiful  or 
excellent;  better;  as  n.  (the  better,  i.e.) 
welfare,  prosperity,  35 1.  [from  an  un- 
used root  gri  corresponding  to  the  noun 
gri,  470 4:  cf.  Kpeiuv,  'superior,  ruler.'] 

gr6stha,  a.  fairest;  most  excellent; 
best:  w.  gen.,  I10;  w.  loc.,  68 10;  at  end 
of  cpd,  11 9 ;  best  as  distinguished  from 
(abl.),  equiv.  to  better  than,  68 u.  [see 
greyans.] 

grafsthya,  n.  supremacy,  precedence, 
[grestha,  1211 2  end.] 

gr6tra,  n.  ear;  hearing,     [Vgru,  1185a.] 

gr6triya,  a.  studied,  learned  (in  sacred 
tradition)  •  us  m.  &  Brahman  versed  in 
sacred  lore,  [grotra,  1214c :  for  mg,  cf . 
Vgru,  mg  1,  and  gruta,  s.v.] 

glaksna,  a.  slippery  ;  smooth.  [cf. 
1195.J 

V  glagh  (glaghate;  gaglaghe ;  glaghita). 

—  1.  have  confidence  in;    —2.  talk  con- 
fidently ;    brag,  praise   one's   self ;    —  3. 
praise. 

glaghya,    grdv.    to    be    praised,    praise- 
worthy; honorable.     [V  glagh.] 
g!6ka,   m.  —  1.   (thing  heard,  i.e.)  sound; 

—  2.  fame,  for  mg,  cf.  V  gru ;  —  3.  strophe ; 


later,  esp.  the  anustubh-strophe,  the  epic 

gloka,  in  which,  for  example,  the  story 

of  Nala  is  composed.     [Vgru,  1186 2.] 
V  gvanc  (gvancate).     open  itself;  receive 

in  open  arms  (as  a  maid  her  lover). 

+  ud,  open  itself  out,  open,  87 4. 
gvdn  [427],  m.  dog.     [cf.  KVOIV,  Lat.  can-i-s, 

AS.  hun-d,  Eng.  hound,  '  dog.'] 
gvagura,    m.    father-in-law.       [for   *sv&- 

gura :  cf.  tKvpos,  Lat.  socer,  socerus,  Church 

Slavonic  swekrii,  AS.  sweor,  *sweohor,  Ger. 

Schwdher,  '  father-in-law ' :  for  g  in  place 

of  s,  cf.  gaga  and  Vgus.] 
gvagru    [355c],  f.  mother-in-law,      [gva- 
gura, 355c :   cf .    ficvpd,   Lat.   fern,  socrus, 

AS.   sweger,   Ger.   Schwieger,    'mother-in 

law.'] 
V  gvas  (gvdsiti  [631];  gvasati;  gagvasa ; 

gvasisyati ;  gvasita,  gvasta ;   gvasitum ; 

-gvasya ;    gvasayati).      —1.  blow,  blus- 
ter, whistle,  snort ;    —  2.   breathe  ;    —  3. 

sigh.     [cf.  AS.  hweos,  preterit  to  thwiesan, 

Eng.  wheeze."] 

4  a,    get  one's   breath,    become    quiet; 

caus.  quiet,  comfort. 

+  n  i  s ,  breathe  out,  sigh. 

+  pra,  blow  forth. 

+  abhi-pra,    blow    forth    upon,    ace., 

94  \ 

+  vi,  have  confidence,  be  unsuspecting; 

caus.  inspire  confidence. 
gvAs,    adv.  to-morrow,  on  the  next   day; 

gvah  gvas  [1260 2],  from  day  to  day. 
gvasatha,     m.     a    snorting.        [Vgvas, 

1163b.] 
gv&stana,  a.  of  the  morrow;    as  n.  the 

morrow,  92  n.     [gvds,  1245e.] 
gvapada,  m.  a  beast  of  prey,  84 u.     [to 

be    pronounced    gvapada    (cf.    pavaka, 

1181a) :  prop.,  perhaps,  '  having  the  feet 

of  a  dog,'  gvan  +  pada.] 
gvavidh  [nom.  -vit],  m.  porcupine,    [gvan 

+  vidh, '  dog-wounding.'] 


satka,  —1.  a.  consisting  of  six;  —2.  as  n. 

a  whole  consisting  of  six,  a  hexade.    [sas, 

1222a,  226b.] 
sat-tringat    [485],  /.     six    and    thirty. 

[sas.] 


[263] 


[sakhigana 


sat-pada,  /    -I,    a.   having   (taken)    six 

steps,     [sas:  1300a.] 
san-masa,     n.     semester,     six    months. 

[sas :  prop.  '  that  which  has  six  months,' 

see  1312.] 
sas  [483 8],   num.  six.      [see  182b2,  146 3: 

cf.  e£,  Lat.  sex,  Eng.  siar.J 
sastf, /.  sixty,     [sas,  1157.4.] 
sastha,  a.  sixth,      [sas,  487 5:  cf.  (K-TOS, 

Lat.  sex-tus,  AS.  six-ta,  Eng.  six-th.] 


1  s  a ,  pron.     see  ta  and  495. 

2  sa,  inseparable  prefix  denoting  similarity, 
community,  or  connection  —  numerous  ex- 
amples on  the  pages  following ;  esp.  common 
w.   an   adj.   value   in  possessive    cpds   [see 
1304c],     having     an     accompanying   •   •, 
with  •  •.     [1121b :  prob.  ident.  ultimately 
w.  3  sa.] 

3  sa,  one,  in  sa-krt,  sa-hasra.      [for  *sm 
(vocalic  m),  root  *sem:    cf.  els,   *<re/u-s, 
/j.ia,  *(Tyu-ja,  '  one ' ;  f-Kar6v,  '  one-hundred ' ; 
a-ir\6os,  '  one-fold ' ;    Lat.  sem-el,  '  once ' ; 
sim-plex,  '  one-fold ' ;  &-\ox<>s,  '  having  one 
(i.e.  one  and  the  same)   bed,    spouse ' ; 
o-irarpos,   'having   one  (i.e.  one   and   the 
same)  father';    d-SeA^xfe,  see  under  gar- 
bha.] 

samyatendriya,  a.  having  restrained 
senses,  self-controlled,  I9.  [samyata 
(\fyam,  1085a)  +  indriya,  1298.] 

s  a  my  a  ma,  m.  restraint,  control,  68 6. 
[V  yam  +  sam.] 

samvatsara,  m.  year,  [sam  +  vatsara, 
q.v.] 

samgaya,  m.  —1.  doubt;  na  samgayas, 
(there  is)  no  doubt;  —  2.  danger,  20 16. 
[V  gi  +  sam.] 

samsad,  /".  like  Lat.  consessus,  a  sitting 
together  and  those  who  sit  together,  i.e. 
assembly.  [V  sad  +  sam.] 

samsarga,  m.  mixture,  union;  contact. 
[Vsrj  +  sam,  216.1.] 

samsara,  m.  the  wandering  of  the  soul 
from  one  existence  to  another,  metem- 
psychosis ;  transmigration,  66 18 ;  the  cycle 
or  round  of  existence,  18 l.  [Vsr  +  sam.] 

samskara,  m.  —  1.  a  working  over,  a 
preparing  or  purification ;  esp.  a  technical 


proceeding  with  a  thing ;  an  adorning  or 
adornment,  17  5;  —2.  a  domestic  religious 
rite  to  be  performed  upon  or  observed  by 
every  member  of  the  three  upper  castes, 
prop,  his  preparation  or  purification ;  sac- 
rament, consecration,  59  2N. ;  —3.  im- 
pression; an  impression  produced  on  the 
mind  or  a  disposition  formed  in  the  mind 
by  something  past  (e.g.  deeds  of  a  former 
existence,  a  past  conversation,  etc.),  but 
which  has  ceased  to  work  on  the  mind, 
40  *.  [\f  1  kr,  '  do,'  +  sam,  1087d.] 

samskrta,  ppl.  —1.  prepared;  adorned, 
fine,  cultivated ;  as  n.  the  cultivated  lan- 
guage, as  opposed  to  the  low  vernaculars, 
Sanskrit,  52  6.  [V 1  kr, '  do,'  +  sam,  1087d.  ] 

samhita,  ppl.  put  together;  -a,  f.  a 
putting  together;  a  text  whose  sounds 
and  words  are  put  together  according  to 
grammatical  rules.  [V 1  dha  +  sam,  954c.] 

sa-kacchapa,  a.  having  tortoises  along 
with  them,  i.e.  along  with  tortoises. 
[1304c.] 

sakala,  a.  having  its  parts  together,  i.e. 
all,  entire ;  .as  n.  everything,  one's  entire 
property,  46*.  [sa  +  kala,  1304c,  334  2.] 

sakaga,  m.  presence;  tasya  sakagam 
gam,  go  to  the  presence  of  him,  i.e.  go  to 
him ;  -sakage,  at  end  of  cpd,  in  the  pres- 
ence of  •  •,  before  •  •,  3 3.  [sa  +  kaga : 
orig.,  perhaps,  '  having  visibility,  present/ 
and  then  '  presence.'] 

sakft,  adv.  for  one  time,  a  single  time, 
once.  [3  sa  +  2krt.] 

sa-kopa,  a.  angry;  -am,  angrily.  [2sa, 
1304c.] 

s  a  k  t  u ,  m.  coarsely  ground  parched  grains, 
grits,  esp.  barley  grits. 

sakha,  for  sakhi  at  end  of  cpds  [1302], 
having  •  •  as  attendant,  accompanied  by 
•  •.  [1315b.] 

sakhi  [343a],  m.  attendant,  companion, 
82  1 ;  comrade  ;  friend,  23 16,  etc. ;  in  con- 
nection with  a  fern.,  75 18-19,  100*.  [Vsac: 
for  mg,  cf.  lir-€T7js  and  soc-ius,  under 
V  sac.] 

sakhi  [364],  f.  female  companion,  friend 
(of  a  woman),  [sakhi:  cf.  362b2.] 

sakhi-gana,  m.  (friend-crowd,  i.e.) 
friends. 


sakhijana] 


[264] 


sakhi-jana,  m.  (friend-persons,  collec- 
tively, i.e.)  friends. 

sakhya,  n.  friendship,     [sakhi,  1212c.] 

sa-gana,  a.  with  (their)  troops  (of  at- 
tendants). [2sa.] 

sagara,  m.  —1.  the  atmosphere,  Luft- 
meer;  —  2.  Sagara,  name  of  a  mythical 
prince. 

samkata,  —  1.  a.  narrow,  strait;  —2.  m. 
Slender,  name  of  a  gander,  37  21 ;  —  3.  n. 
narrow  passage,  a  strait;  —4.  Jig.,  like 
Eng.  strait,  a  difficulty,  52 14;  danger,  25 4. 
[cf.  1245g.] 

samkalpa,  m.  a  decision  of  the  mind; 
the  will  or  wish  or  purpose  proceeding 
from  such  decision,  a  definite  intention, 
[vlklp  +  sam,  1148.1,  236.] 

sariiketa,  m.  agreement;  esp.  a  meeting 
agreed  upon  with  a  lover,  a  rendezvous, 
[prop.  '  co-intention,'  sam  +  keta.] 

samkranti,/.  an  entering,  esp.  entering 
of  the  sun  upon  a  new  zodiacal  sign. 
[Vkram  +sam,  cf.  1157 l  w.  955a.] 

samkhya,^  the  tale  or  number.  [Vkhya 
+  sam.] 

sang  a,  m.  —  1.  a  sticking  to  or  hanging 
upon;  —2.  Jig.  an  attachment  (of  the 
mind)  to  anything,  desire  for  a  thing; 
sange,  in  case  of  desire,  64 2;  pi.  lusts. 
[\/sanj,  210.1.] 

samgama,  m.  a  coming  together,  union. 
[Vgam  +  sam.] 

samgama  11  a,  f.  -I,  a.  subst.  causing  to 
assemble,  gatherer,  [caus.  of  Vgam  + 
sam.] 

saihgara,  m.  agreement,  promise.  [Vlgr 
4-  sam,  '  chime  in  with.'] 

sanigha,  m.  (a  combination,  i.e.)  com- 
pany, crowd.  [V  han  +  sam,  333,  cf . 
216.9  and  402.] 

V  sac  (sisakti;  sacate ;  sagcus,  sagcire 
[794d2]).  -1.  be  with,  be  united  with; 
be  together,  have  intercourse  together, 
7914;  —2.  accompany  a  person  (ace.)  to 
a  thing  (dat.),  i.e.  help  him  to  it,  69 18; 
—  3.  be  attached  to;  Jig.  follow  (a  com- 
mandment), 75 2;  follow  up,  i.e.  attend  to, 
821'. 

[orig.  '  accompany,'    i.e.   1.    '  go  at  the 
side  of,  with  help  or  favor,'   and  2.   '  go 


after,  seek,  follow':  cf.  fV-o/ucu,  'accom- 
pany/ e-oTr-cyUTji/,  '  followed  ' ;  Lat.  sequ-or, 
'  follow ' ;  sec-undus,  '  following,  second ' ; 
also  fir-ertjs,  '  attendant,'  Lat.  soc-ius, 
'comrade':  further,  AS.  seon,  *seh(w)on, 
Eng.  see,  Ger.  seh-en,  '  (seek,  look  for, 
follow  with  the  eyes,  i.e.)  see.'] 

saciva,  m.  attendant,  supporter,  [v'sac, 
1190,  with  union-vowel  i.] 

sa-j6sas,  a.  (of  like  pleasure,  i.e.)  unani- 
mous, harmonious;  kindly  disposed,  86 15. 
[1304c3.] 

sajja,  a.  —  1.  as  used  of  a  bow,  having  its 
string  on,  strung,  ready  for  use  (the  string 
being  wound  around  the  bow  when  this 
is  not  in  use) ;  —  2.  generalized,  ready,  as 
used  of  persons  and  things,  [for  sajya, 
q.v.,  with  assimilation  as  in  sajyate, 
sajj  ate  —  see  v'  sanj .  ] 

sajji-kr  (-karoti).  —1.  make  strung, 
string  (a  bow);  —2.  make  ready,  34 1T. 
[sajja,  1094.] 

sajya,  a.  having  its  string  on,  strung. 
[2sa  +  2jya,  'bow-string.'] 

samcaya,  m.  a  piling  together,  accumu- 
lation, esp.  of  wealth;  supply  (of  food), 
[v'  1  ci,  '  pile  up,'  +  sam.  ] 

samcayana,  n.  the  gathering  (of  the 
bones  of  the  dead),  [do.] 

samcayavant,  a.  possessing  an  accu- 
mulation (of  wealth),  rich ;  with  arthais, 
rich  with  money,  i.e.  having  capital, 
[samcaya.] 

samcarin,  a.  wandering.  [V car  +  sam, 
1183  3.] 

samciti,  f.  a  piling;  pile,  [,'lci,  'pile 
up,'  +  sam.] 

v  sanj  or  saj  (sajati;  sasanja;  asankslt; 
sakta;  saktum;  -sajya;  pass,  sajyate 
or  sajjate).  stick  to,  be  attached  to; 
sakta,  attached  (of  a  glance),  immov- 
able, [cf.  Lat.  seg-nis,  'sticking,  i.e.  slow, 
lazy.'] 

4-pra,  be  attached  to;  prasakta,  ad- 
dicted to. 

sat  at  a,  only  in  ace.  s.  neut.,  -am,  as  adv. 
continuously,  constantly,  always.  [for 
samtata,  see  Vtan  +  sam:  for  mg,  cf. 
Lrt.  con-tinens,  '  con-tinuous.'] 

sat-kr,  scs  sant  6. 


[265] 


[sadasat 


satkara,  m.  good  treatment,  esp.  kind 
reception  of  a  guest,  hospitality,  [satkr.] 

sattama,  a.  best,     [sant,  471.] 

sattva,  —1.  n.  condition  of  being,  being- 
ness,  being,  existence,  essent-ia;  —  2.  n. 
condition  of  being  good,  absolutely  good 
being,  goodness,  the  highest  of  the  three 
qualities  (see  guna),  66  8N. ;  —3.  m.  n. 
a  living  being,  creature,  28  u,  48  2.  [formed 
from  sant  (1239),  just  as  the  artificial 
Lat.  essent-ia,  '  being-ness,  that  on  which  a 
thing  depends  for  being  what  it  is,'  from 
essens,  a  quasi-ppl.  of  esse.'] 

satpati,  m.  strong  ruler;  master,  [sant 
+  pati,  1280,  cf.  1267a.] 

satya,  —1.  a.  real;  true;  existing  in 
reality,  45 12;  truthful,  trusty,  faithful, 
69 9;  —  2.  n.  the  real;  the  true;  reality; 
truth,  95°  end  of  line;  truthfulness,  21 6, 
95  6  near  mid.  of  line;  faithfulness,  69 12; 
yatha  •  •,  tena  satyena,  as  •  •,  by  this 
truth,  as  truly  as  •  •,  so  truly,  14 l  ff . ; 
—  3.  n.  vow,  promise,  oath;  satyam  bru, 
swear,  10 21,  15 6;  satyam  cikirsamanas, 
desiring  to  keep  his  promise,  812;  —4. 
satyam,  adi\  truly,  indeed,  49 10.  [sant, 
1212c :  radically  akin  w.  ereo-s,  '  true/ 
but  of  different  formation,  since  the 
Cyprian  shows  that  3re6s  stands  for 
*fTeFo-s.] 

satya-radhas,  a.  having  real  blessings, 
bestowing  real  blessings.  [1298.] 

satya-vadin,  a.  truth-speaking,  truth- 
ful. [1275.] 

satya-vrat£,  n.  vow  of  truthfulness. 
[1264,  acct  1267.] 

satyavrata,  a.  having,  i.e.  keeping  a 
satyavrata,  always  truthful,  623.  [1296, 
acct  1295.] 

satya-samgara,  a.  having,  i.e.  keep- 
ing a  true  agreement,  i.e.  true  to  his 
promise. 

satyasamdha,  a.  having,  i.e.  keeping  a 
true  agreement,  i.e.  faithful,  [satya  + 
samdha.] 

satvara,  a.  with  haste;  -am,  adv.  quick- 
ly, immediately.  [2sa  +  tvara.] 

sat-samnidhana,  n.  a  being  near  to 
the  good,  intercourse  with  the  good, 
[sant.] 


V  sad  (sidati,  -te  [748];  sasada,  sediis 
[794e];  asadat;  satsyati;  satta,  sanna; 
sattum;  -sadya;  sadayati,  -te).  —1. 
sit;  seat  one's  self;  —2.  settle  down, 
sink  beneath  a  burden ;  be  overcome ; 
get  into  trouble;  be  in  a  desperate  pre- 
dicament, 18 7;  despair;  not  know  what 
to  do,  be  unable  to  help  one's  self ; 

—  cans.     set.       [w.     sidami,     *si-zd-ami, 
si-sftd-ami,    cf.     ?£o>,     *a-j-c5-ai,    *<n-cr€S-a>, 
'  sit,'  Lat.  sld-ere,  '  settle  down  ' ;  cf .  also 
sed-ere,  'sit';  Eng.  sit,  caus.  set;  sad-as, 
e'S-oj,    e5-pa,  Lat.    sella,   *sed-la,  AS.   set-l, 
Eng.  settle,  '  a  seat.'] 

+  ava,  sink  down,  get  into  trouble,  be 
in  distress. 

+  a,  —1.  sit  upon;  —2.  lie  in  wait  for, 
89 :3;  —3.  get  to,  reach  (a  place);  asan- 
na :  approached ;  near,  neighboring,  33 10 ; 

—  caus.  —  1.  set  upon;  —2.  get  to,  arrive 
at,   reach ;  find,   obtain,   gain,  23 n,  46 2 ; 

—  3.  asadya,  often  so  attenuated  in  mg  as 
to  be  equiv.  to  a  mere  preposition :  nimittam 
kimcid   asadya,  (having    obtained    some 
cause  or  other,  i.e.)  by  or  in  consequence 
of  some  cause  or  other,  cf.  V  dig  +  ud. 

+  ni,  —1.  sit  down;  take  one's  seat,  esp. 
of  the  hotr  at  the  sacrifice,  88 6-8;  -2. 
act.  and  mid.  set,  install  as,  trans.!, 
82 12;  —caus.  act.  and  mid.  set,  install  as, 
88i". 

+  pra,  be  favorable  or  gracious;  pra- 
sanna,  kindly  disposed,  1 n ;  —  caws,  make 
kindly  disposed,  propitiate,  36  6.  [behind 
the  mg  '  be  gracious '  lies  doubtless  the 
physical  mg  '  settle  forward,  incline  to- 
wards, e.g.  a  suppliant.'] 
+  vi,  sink,  used  (like  the  Eng.  be  de- 
pressed) of  the  spirits,  be  dejected ;  de- 
spond, 35  n ;  come  to  grief,  31 1 ;  visanna, 
dejected. 

+  sam,  sit  together. 
sadadi,  adv.  always,  93 3.     [cf.  sada.] 
s  a  dan  a,    n.    seat;    generalized,   like   Eng. 
seat  and  Lat.  sedes,  place  (757),  dwelling. 
[Vsad.] 

sadas,  n.  seat.     [Vsad:  cf.  e5os,  'seat.'] 
sadasat,  n.    existence  and  non-existence. 
[sat  +  asat,  the  subst.  used  neuter  stems 
of  sant  and  asant,  1252.] 


sadasadatmaka] 


[266] 


sadasad-atmaka,  a.  having  existence 
and  non-existence  as  its  nature,  whose 
nature  it  is  to  exist  and  also  not  to  exist 
at  the  same  time,  [sadasat.] 

sad  a,  adv.  always,     [cf.  1103a2.] 

sad-acara,  m.  the  conduct  or  practices 
of  the  good,  [sant.] 

sa-dfga,  a.  of  like  appearance;  equal, 
used  (296b)  M;.  gen.  [518.] 

s  a  d  y  a  s ,  adv.  on  the  same  day  ;  imme- 
diately, [see  1122f.] 

sadha,  adv.     equiv.  of  1  saha,  see  11048. 

sadha-mada,  m.  co-revelry,  <rv/j.ir6(Tiov, 
common  feast;  sadhamadam  mad,  revel 
in  bliss  with,  w.  instr.  [1290.] 

sadha-stha,  n.  (orig., perhaps,  co-place, 
i.e.  place  of  union,  but  generalized  to  the 
simple  mg  of)  place. 

sana,  a.  old.  [orig.  'of  long  standing, 
long  continued':  cf.  eVo-s,  'old';  Lat. 
sen-ex,  'old  man';  Goth,  sin-ista,  'oldest'; 
AS.  sin-ceald,  '  perpetually  or  extremely 
cold';  AS.  and  Old  Eng.  sin-grene,  'ever- 
green,' Eng.  sen-green,  '  (extremely  green, 
i.e.)  house-leek':  from  a  not  quotable 
Goth.  *sina-skalks,  Medieval  Lat.  sini- 
scalcus,  'oldest  house-servant,'  through 
intermediate  Romance  forms,  comes  Eng. 
seneschal;  Ger.  Siind-flut,  'sin-flood,'  is  a 
popular  interpretation  of  Old  High  Ger. 
sin-vluot,  '  the  long-continued  flood,  the 
Noachian  deluge.'] 

s  d,  n  a ,  adv.  of  old,  always,  [instr.  of  sana, 
1112c,  not  a.] 

sanat,  adv.  from  of  old,  always,  forever, 
[sana,  acct  1114d.] 

sanatana,  a.  everlasting,  eternal,  [sana, 
1245e.] 

sa-nila,  a.  having  a  common  nest  or 
origin,  affiliated,  united.  [1304c.] 

sane  mi,  adv.  always.  [perhaps  from 
sana.] 

sant,  —1.  ppl.  being;  otiose,  24 16,  see 
\1 1  as ;  existing ;  —  2.  a.  real,  genuine ; 
true,  good;  —3.  of  people,  good,  noble, 
excellent,  19 8'20,  28";  -4.  sati,  /.  a 
true,  good,  virtuous  wife  (hence  Anglo- 
Indian  Suttee);  —5.  n.  the  existent; 
existence ;  —  6.  sat-kr,  make  good,  treat 
well,  receive  kindly. 


[present  ppl.  of  V 1  as,  '  be,'  q.v. :  cf . 
fiav,  stem  tovT,  'being';  Lat.  absens,  stem 
ab-sent,  'being  off';  sons,  stem  sont,  'the 
real  doer,'  '  the  guilty  one ' ;  Danish  sane?, 
AS.  soft,  '  true,'  Eng.  sooth,  '  true,  truth ' : 
for  mg  2,  cf.  the  mg  of  satya,  of  rbv 
iovra  \6yov,  'the  true  story/  and  of 
Eng.  sooth.~\ 

samtati,  f.  —1.  continuation;  —  2.  esp. 
continuation  of  one's  race  or  family,  i.e. 
offspring. 

samta'pa,  m.  —1.  heat;  —  2.  pain,  sor- 
row, [vftap  +  sam.] 

samtapavant,  a.  sorrowful.     [1233.] 

samdrg,  /  a  beholding;  sight.  [Vdrg  + 
sam.] 

samdeha,  m.  —1.  doubt;  -at,  from  (by 
reason  of)  uncertainty  [291 2] ;  —2.  dan- 
ger, 20 15.  [V  dih  +  sam :  for  mg  2,  cf . 
bhaya.] 

samdha,  f.  —1.  covenant,  agreement; 
—  2.  promise.  [V 1  dha,  '  put,'  +  sam :  for 
mg  1,  cf.  ffwO'fiKri,  'covenant,'  and  vw- 
riOiifu,  the  counterpart  of  samdadhami.] 

samdha  n  a,  n.  a  putting  together,  avv- 
Offfis,  mixing.  [V 1  dha,  '  put,'  +  sam : 
paroxytone,  1150.  lc.] 

samdhi,  m.  —  1.  a  putting  together,  ativ- 
Offfis;  —2.  like  samdha,  compact,  alliance, 
41 13;  peace,  17 7;  —3.  the  putting  together 
of  sounds  in  word  and  sentence  (see 
Whitney  109b2),  euphonic  combination, 
509;  —4.  junction  (of  day  and  night),  i.e. 
morning  or  evening  twilight.  [V  1  dha, 
'  put,'  +  sam,  1155. 2e.] 

samdhya,  a.  pertaining  to  samdhi  or 
junction;  samdhya,/.  —1.  time  of  junc- 
tion (of  day  and  night),  morning  or  even- 
ing twilight ;  du.  morning  and  evening 
twilight;  —2.  morning  twilight  (of  a 
yuga),  58  3.  [samdhi,  cf.  1212b.] 

sarndhyanqa,  m.  (lit.  twilight-portion) 
evening  twilight  of  a  yuga.  [anga.] 

samdhya-samaya,  m.  twilight-time, 
evening. 

samnidhana,  n.  (a  putting  down  to- 
gether, juxta-position,  approximation,  and 
so)  a  being  near;  contiguity;  presence; 
neighborhood,  40 9.  [VI  dha,  'put,'  + 
sam-ni,  1150:  cf.  samnidhi.] 


[267] 


[samartha 


samnidhi,  ?«.  presence.  [Vldha,  'put,' 
+  sam-ni,  1155. 2e  :  for  mg,  cf.  samni- 
dhana.] 

V  sap  (sapati,  -te ;  sepiis).  follow  after; 
be  attached  or  devoted  to.  [identified  by 
some  with  V  sac.] 

sap,  vbl.  following  after,  in  cpds.     [Vsap.] 

sapatnl,  a.  f.  having  a  common  hus- 
band ;  as  subst.  one  of  two  or  more  wives 
of  the  same  man,  co-wife,  fellow-wife, 
concubine.  [sa  +  pati,  but  in  the  fern, 
form,  since  the  masc.  would  not  be  used  : 
1304c:  cf.  supatni.] 

V  saparya  (saparyati).  pay  devotion  to, 
worship.  [denom.  of  a  not  quotable 
*sapar,  '  devotion,'  from  V  sap.] 

sa-pinda,  a.  subst.  having  the  pinda 
(q.i'. )  in  common,  said  of  persons  who 
have  a  common  ancestor  not  more  than 
six  generations  back  to  whom  they  offer 
a  pinda  together,  persons  related  in  the 
sixth  generation.  [1304c.] 

sapta  [483*],  num.  seven,  53  6,  99  2S;  also, 
as  a  favorite  sacred  number,  the  expression 
of  an  indefinite  plurality,  e.g.  71 3,  72  4'6. 
[cf.  eirrd,  Lat.  septem,  AS.  seofon,  Eng. 
seven.'} 

saptakathamaya,  f.  -I,  a.  consisting 
of  seven  narrations,  [sapta-katha :  see 
maya.] 

sapta-tantu,  a.  having  seven  courses. 

sapta-pada,  f.  -I,  a.  —1.  being  for 
seven,  i.e.  many  or  all,  steps  (see  1294 2), 
i.e.  being  at  every  step,  constant ;  —  2. 
having  (taken)  seven  steps;  see  100 4N. 
[1300  a.] 

sa-pragraya,  a.  with  respectful  de- 
meanor; -am,  adv.  respectfully. 

sa-phala,  a.  fruitful,  fruit-bearing. 

sa-bandhu,  a.  having  a  friend. 

sa-baspa,  a.  tearful. 

sa-brahmacarin,  m.  fellow-student. 

sa-bhaya,  a.  fearful;  -am,  adv.  in 
terror. 

sabha,  f.  house  or  hall  for  public  meet- 
ings, esp.  gambling-house  ;  assembly,  19 3; 
society,  19 l.  [orig.,  perhaps,  'family': 
cf .  Goth,  sibja,  '  relationship,'  AS.  sibb, 
'  relationship,  related ' ;  Old  Eng.  god-sib, 
'related  in  God,'  i.e.  ' a  sponsor  in  baptism/ 


Eng.  gossip,  '  sponsor,  familiar  friend, 
tattler '  ;  Ger.  Sipp,  masc.,  '  relative/ 
Sippe,  fern.,  'relationship,  kindred.'] 

sabharya,  a.  having  his  wife  with  him, 
i.e.  with  his  wife,  1 1T.  [2  sa  +  bharya, 
1304c,  334  2.] 

sam,  prep,  along,  with,  together,   [cf.  2sa.] 

1  sama    [5254],   end.    pron.    any;     every, 
76 12;    cf.   samaha.      [cf.   a^-flei/,    'from 
some  place  or  other';  ovo-a.fj.6s,  'not  any'; 
ov8-a/j.ios,    'in    not   any   wise';    AS.   sum, 
'  some  one/  Eng.  some.'] 

2  sama,    a.    -1.  even;    -2.    like,   63 17; 
equal,  4810;  w.  gen.  (296b),  316;  -am,  adv. 
equally  with,  along  with,  with,  w.  instr., 
296,265;  -3.  like  or  equal  (to  the  usual), 
i.e.  not  distinguished,  common,  mediocre, 
19 10.     [cf.  apa,  Doric  a/xd,   'at  the  same 
time ' ;  o^os,  '  one  and  the  same,  common ' ; 
6fj.a-\ds,     '  even,     equal ' ;     Lat.     simi-lis, 
'like';  AS.  same,  'in  like  manner';  Eng. 
same.] 

samata,  f.    equality;    mediocrity,    19 10. 

[2  sama,  1237.] 
samad,  f.    fight,   contest,     [sam,   383d4: 

cf .  ofj.ao-o-s,  '  confused  voices  of  men,  din 

of  battle,  throng.'] 
sam-adhika,  a.   having  a  surplus  with 

it ;     masatrayam      samadhikam,     three 

months  and  more.     [1305.] 
sam-anantara,    a.  with  a  non-interval, 

immediately    adjoining ;    -am,    adv.    im- 
mediately thereupon.     [1305.] 
samaya,  m.  —1.  (a  coming  together,  i.e., 

like   Eng.   con-vention)    agreement;    —2. 

(like  Eng.  juncture)  a  point  of  time ;  and 

so  time  or  season,  49 16;  occasion;  —3.  a 

con-currence    (of    circumstances),   i.e.    a 

case — see  iha.     [Vi  +  sam.] 
samayocita,  a.  suitable  to  the  occasion ; 

-am,    adv.    as     the     occasion     demands. 

[ucita,  Vuc.] 
samara na.  n.  battle;  Treffen.     [prop. 'a 

coming  together/  Vr  +  sam,  1150.  la :  just 

so,  Eng.  verb  meet  sometimes  means  '  come 

together  with  hostile  purpose/  and  Eng. 

noun  encounter  is  used  mostly  of  '  a  hostile 

meeting.'] 
sam -art  ha,    a.   (having    an    agreeing   or 

accordant  object  [1305],    i.e.)   suiting   its 


samalamkrta] 


[268] 


object,  and  so  suitable;  capable;  able, 
w.  inf. 

sam-alamkrta,  a.  well  adorned,  [see 
alam :  sam  intensive,  1077b  end.] 

samavatta-dhana,  a.  containing 
gathered  pieces,  [see  1087e.] 

s  am  ah  a,  accentless  adv.  somehow,  80 5. 
[Isama:  cf.  HOOa  and  11043.] 

samagama,  m.  —  1.  a  coming  together, 
meeting;  —  2.  meeting  with,  i.e.  inter- 
course. [  V  gam  +  sam-a.  ] 

samana,  f.  -i,  a.  —  1.  like;  one  and  the 
same,  78 15;  -am,  adv.  in  the  same  way, 
103 13;  —  2.  common  (to  different  persons 
or  countries),  73*,  9817;  united,  7316. 
[2  sama,  1245d.] 

sam  ana -grama,  m.  the  same  village. 

samanagramiya,  a.  belonging  to  the 
same  village,  [samana-grama,  1215.] 

samasa,  m.  —  1.  a  putting  together;  and 
so  (cf.  Lat.  con-trahere,  '  draw  together,' 
then  'abridge')  —2.  a  condensation; 
abridgment;  -ena  and  samasatas,  suc- 
cinctly. [V  2  as,  '  throw,'  +  sam.] 

samidh,  f.  (like  Eng.  kindlings)  fuel. 
[\/idh  +  sam,  'kindle.'] 

samlpa,  —  1.  a.  near ;  —  2.  as  n.  near- 
ness, neighborhood,  presence ;  used  like 
antika,  q.v. ;  —  2a.  samipam,  w.  gen.  or  in 
cpd,  (to  the  presence  of,  i.e.,  simply)  to, 
w.  verbs  of  going,  6W,  27",  33*,  44  u; 
—  2b.  samlpe,  w.  gen.  or  in  cpd  (in  the 
presence  or  neighborhood  of,  i.e.,  simply)  : 
before,  216;  near,  25  9;  hard  by,  34 14; 
by,  40  3.  [cf.  pratipa.] 

samipa-stha,  a.  in  cpd,  situated  in  the 
neighborhood  of,  near. 

samutsarga,  m.  an  ejecting,  discharge. 
[Vsrj  +  sam-ud,  216.1.] 

samudra,  m.  a  gathering  of  waters,  a  sea, 
an  ocean,  ['a  con-fluence/  Vud  +  sam, 
1188b.J 

samunnati,  f.  arising;  elevation,  i.e., 
Jig.,  distinction.  [V  nam  +  sam-ud,  1157 
and  d.] 

samrti.y.  (a  coming  together,  and  so) 
col-lision,  shock,  [Vr  +  sam,  1157d:  cf. 
samarana.] 

sampatti,  /.  success;  prosperity;  abund- 
ance, 17 14.  [Vpad  +  sam,  1157d.] 


sampad,  f.  —1.  success;  —2.  (a  falling 
together,  co-inciding,  and  so  a  fitting  of 
the  parts  to  each  other,  i.e.)  correct  pro- 
portion, beauty.  [V  pad  +  sam.] 

sam  put  a,  m.  hemispherical  bowl  or  dish; 
round  casket  (for  jewels) ;  sampute  likh, 
write  a  thing  (ace.)  in  the  strong-box  of  a 
person  (gen.),  i.e.  credit  it  to  him.  [sam  + 
puta,  '  a  together-fold,'  1289a.] 

samprati,  adv.  —1.  just  opposite;  and 
so  —2.  (to  the  same  limit)  even,  exactly; 
—  3.  (like  Eng.  even)  at  the  very  time; 
and  so  just  now.  [sam  (intensive,  1077b 
end)  +  prati,  1314a.] 

sam-priya,  a.  mutually  dear,  [priya, 
1289a.] 

sambandha,  m.  con-nection ;  and  so,  as 
in  Eng.,  relationship.  [V  bandh  +  sam.  ] 

sambhava,  m.  origin;  at  end  of  adj. 
cpds,  having  •  •  as  its  origin,  originating 
in  •  •.  [VbM  +  sam.] 

sambhavya,  grdv.  to  be  supposed,  sup- 
posable.  [caus.  of  V  bhu  +  sam.] 

sambhrama,  m.  extreme  agitation,  haste 
arising  from  excitement.  [V  bhram  + 
sam.] 

sam-mi§la,  a.  corn-mixed,  mixed  with, 
united  with.  [1289a.] 

sam-rajnl,  f.  complete,  i.e.  sovereign 
ruler ;  mistress.  [for  sam,  see  1289b 
end,  and  1077b  end :  for  m  instead  of  m, 
see  2-13a2.] 

sa-yatna,  a.  (having,  i.e.  taking  pains 
to,  i.e.)  trying  to,  w.  inf.;  engaged  in, 
w.  inf. 

sara,  a.  running,  moving,  going,  in  cpds. 
[Vsr.] 

sarana,  a.  running;  as  n.  a  running. 
[Vsr,  1150.  la.] 

V  saranya  (saranyati).  run,  hasten, 
[sarana,  1059d.J 

saranyu,  a.  hastening,  swift ;  -yu  [355c], 
f.  Saranyu,  daughter  of  Twashtar,  and 
spouse  of  Vivaswaut,  to  whom  she  bare 
Yama  and  Yami,  8515N.  [V  saranya, 
1178h:  cf.  'Eplvv-s,  'the  swift'  goddess  of 
vengeance.] 

s  a  r  d  m  a ,  f.  the  bitch  of  Indra  or  of  the 
gods ;  cf.  83  n  N.  ['  the  runner '  or  '  mes- 
senger,' Vsr,  cf.  1166.] 


[269] 


[savayas 


saras,  n.  lake,  pool.  [orig.  'fluid,  i.e. 
water,'  from  Vsr,  'run,'  just  as  fluidus 
from  fluere,  '  flow,  run.'] 

aaras-tira,  n.  bank  of  a  pool. 

sarasvant,  —  1.  a.  rich  in  waters ;  -vati, 
/. :  —  2.  Saraswati,  name  of  a  mighty 
stream,  probably  the  Indus ;  —  3.  Saras- 
wati, a  small  stream  in  Madhyade9a,  to 
which  the  name  and  attributes  of  the 
great  stream  were  transferred ;  —  4. 
Saraswati,  the  goddess  of  voice  and 
speech,  learning  and  eloquence,  [saras.] 

s  a  r  1 1 ,  f.  stream.  [V  sr,  '  run,  flow,'  383. 3 : 
for  mg,  cf .  Ger.  Fluss,  '  stream,'  w.  fliessen, 
'  flow,'  and  Eng.  stream  under  V  sru.] 

sarga,  m.  —  1.  shot;  —  2.  stream  or  spurt 
or  jet;  —3.  a  letting  loose;  —4.  that 
which  is  let  loose,  esp.  a  herd  let  loose 
from  the  stall,  76 4;  —5.  chapter  of  an 
epic  poem,  a  Jig.  use  of  the  word  in  mg  1 
or  2.  [Vsrj,  216.1.] 

sarpa,  m.  (like  serpent  from  serpere, 
'creep')  the  creeper,  snake,  serpent,  84 14. 
[V  srp,  q.v.] 

sarpis,  n.  clarified  butter,  either  warm 
and  still  fluid  or  cold  and  hardened,  and 
so  not  differing  from  ghrta,  '  ghee.'  [orig. 
'  fluid '  butter,  or  '  the  slippery,  fat ' 
stuff,  from  V  srp,  '  creep,  move  gently, 
slip,'  1153:  see  Vsrp  and  srpra:  akin  are 
Hesychian  e \ir-os,  '  olive  oil,  fat,'  and 
<!\<j>-os,  'butter';  Ger.  Salbe,  AS.  sealf, 
Eng.  salve.~\ 

sarva  [524],  pron.  —  1.  entire  or  complete, 
50  2\  95 18,  96 2;  salvus,  integer,  un- 
harmed ;  —  2.  adj.  all,  every ;  —  2a.  subst.  : 
sing,  m.,  everyone ;  sing,  n.,  everything ; 
pi.,  all ;  —  2b.  common  at  beg.  of  cpds 
instead  of  an  adj.:  thus  sarva-gunair 
yuktas,  for  sarvair  gunair  yuktas,  I12, 
cf.  23;  so  cf.  10 15  w.  10  23,  32 15  w.  32", 
51 22  w.  52 23;  similarly  64,  171-9,  2 123, 
etc. ;  —  2c.  idam  sarvam,  63 21,  see  idam  ; 
so  for  66 19  ; 

—  observe  that  both  mgs,  1  and  2,  are 
common  to  the  post-Vedic  literature ;  that  in 
the  oldest  parts  of  the  Veda,  sarva  occurs 
only  in  mg  1,  while  for  mg  2  the  proper 
Vedic  word  is  vigva,  q.v.;  but  see  7711K. 
[cf.  o\os,  Epic  ov\os,  *oA.A.os,  *O'AFO-S, 


'  whole,  entire ' ;  Lat.  salvus,  '  whole,  un- 
harmed, well ' ;  Oscan  sollu-s,  '  entire ' ; 
Lat.  stem  sollu-  in  cpds,  e.g.  solli-ferreum, 
'all-iron  (weapon),'  soll-ennis,  'of  every 
year,  annual,'  used  of  religious  cere- 
monies :  no  connection  w.  Eng.  (w)hole, 
see  also  kalya.] 

sarvam -sah a,  a.  patiently  bearing  all 
things,  [sarvam,  1250a,  1270b.] 

sarva-gata,  a.  (gone  to  all,  i.e.)  uni- 
versally prevalent. 

sarvatas,  adv.  —  1.  from  all  sides;  on 
all  sides,  93 12;  in  every  direction,  311, 
101 12  ;  —  2.  omnino,  altogether,  56 16. 
[sarva,  1098b  :  acct,  cf.  1298c.] 

sarvatra,  adv.  —1.  everywhere  or  in  all 
cases, 21 19;  —2.  at  all  times;  always,  un- 
interruptedly, 514.  [sarva,  1099:  acct, 
cf.  1298c.] 

sarvatha,  adv.  —  1.  in  every  way;  —2. 
by  all  means.  [sarva,  1101.] 

sarvada,  adv.  always;  constantly;  for 
ever,  [sarva,  1103.] 

sarva-deva,  m. pi.  all  the  gods. 

sarvadevamaya,  a.  containing  in  him- 
self all  the  gods,  i.e.  representing  or  being 
in  the  name  of  all  the  gods,  28 19.  [sarva- 
deva:  see  maya.] 

sarva-dravya,  n.  pi.  all  things. 

sarva-bhava,  m.  the  whole  heart. 

sarvabhutamaya,  a.  containing  in 
himself  all  beings,  56 20.  [sarva-bhuta : 
see  maya.] 

sarva-yosit,  f.  pi.  all  women. 

sarva -1  oka,  m.  the  entire  world. 

sarva-vira,  a.  with  unharmed  heroes  or 
with  all  heroes,  i.e.  having  lost  none. 
[1298.] 

sarvagas,  adv.  wholly,  altogether;  all 
together,  6 6  ;  together,  65 15.  [sarva, 
1106.] 

sarvanavadya,  a.  entirely  faultless, 
[anavadya,  1279  *.] 

sarvanavadyanga,  a.  having  an  en- 
tirely faultless  body,  [anga,  1298.] 

savana,  n.  a  pressing,  esp.  of  Soma. 
[Vlsu,  'press  out.'] 

sa-vayas,  a.  of  like  strength  or  age; 
m.  pi.  (like  fjAt/cej,  fi\iKiurai,  '  equals  in 
age,  comrades')  comrades.  [3vayas.] 


savarna] 


[270] 


sd-varna,  a.  —  1.  having  the  same  ex- 
ternal appearance,  exactly  similar,  85 H; 
—  2.  of  the  same  caste,  62 7.  [for  rags, 
see  varna.] 

sa-vitana,  a.  having  a  canopy,  with  a 
canopy. 

savitf,  m.  —  1.  (with  the  two  mgs  of 
Eng.  quickener)  impeller,  enlivener ;  —  2. 
The  Enlivener,  Savitar,  name  of  a  god, 
selection  xxxvi. ;  —3.  the  sun,  23 13. 
[V2su,  'impel.'] 

sa-vinaya,".  with  politeness ;  -am,  adv. 
politely. 

sa-vigesa,  a.  possessing  distinction,  dis- 
tinguished; -am,  adv.  in  a  distinguished 
way,  especially. 

savya,  a.  left,  101 19,  102",  1032;  as  m. 
the  left  hand  or  foot,  60 5.  [prob.  for 
*syavya  (as  would  appear  fr.  the  Church 
Slavonic  form  suj,  'sinister'),  and  so  per- 
haps akin  with  trKaws,  *<TKaFio-s,  Lat. 
scaevus,  'left.'] 

savyatha,  a.  with  sorrow  or  trouble, 
[sa  +  vyatha.] 

savyavrt,  a.  with  a  turn  to  the  left,  i.e. 
turning  to  the  left,  [avrt.] 

sa-gisya,  a.  with  his  pupils. 

V  sas  (sasti).     sleep,  slumber. 

s  a  s  a ,  m.  or  n.   herbs ;  grass. 

sasamdhya,  o.  with  the  morning  twi- 
light, [samdhya.] 

sa-samdhyanga,  a.  with  the  evening 
twilight. 

sa-sambhrama,  a.  with  excited  haste. 

sa-sarpa,  a.  with  a  serpent. 

sasya,  n.  standing  crop;  produce  of  the 
field,  grain,  [cf.  sasa.] 

sasya-ksetra,  n.  field  of  grain. 

sasya-raksaka,  m.  keeper  or  watcher 
of  the  standing  crop. 

V  s  ah  (sahate;  sasaha,  sasahe  ;  asahista; 
sahisyate  ;  sodha  [222 3] ;  sahitum,  s6- 
dhum ;  -sahya).  —1.  overpower,  99  8; 
be  victorious,  78  4  ;  —  2.  hold  out  against, 
withstand ;  and  so  bear ;  endure  patiently, 
32  7. 

[orig.  'be  powerful,  withstand,  hold 
back,  hold':  cf.  the  collateral  Vsagh, 
'take  on  one's  self,  bear':  cf.  tax",  *<"- 
<rx-a>,  '  hold  back ' ;  ex«,  %-<r\-ov,  '  hold  or 


have,  had ' :  —  w.  sahas,  *sagh-as,  cf .  the 
Germanic  stem  seg-oz,  as  it  appears  in 
Goth.  neut.  siyis,  AS.  sigor,  prob.  neuter, 
all  meaning  '  victory ' ;  the  stem  appears 
also  in  Seges-tes,  name  of  a  Cheruscan 
prince  (Tacitus,  Annals),  and  in  Sigis- 
mund :  cf.  also  AS.  sige,  Ger.  Sieg, 
'  victory.'] 

+  ud,  —1.  hold  out,  endure;  —2.  be 
able,  w.  inf. ;  katham  svartham  utsahe, 
how  can  I  (sc.  do,  prosecute)  my  own 
object. 

1  saha,  —  1.  adv.  together;  saha  na  etad, 
in  common  ours  (is)   that,  i.e.  we'll  own 
that  together,  97 10 ;  —  2.  prep,  with,  along 
with,   w.   instr.,   I16,   89 8.     [cf.  2sa,  and 
1104  3.] 

2  saha,  a.  —  1.  powerful ;   —  2.  enduring, 
patiently  bearing.     [Vsah.] 

saha-carin,  —1.  a.  going  together,  ac- 
companying; —  2.  as  m.  comrade,  [for 
2,  cf.  sahaya.] 

saha-jd,  a.  born  together,  con-nate,  in- 
born, natural. 

saha-bha sman,  a.  with  the  ashes. 

saha-vatsa,  a.  with  the  calf.     [1304c.] 

saha-vahana,  a.  having  their  teams 
along,  with  their  teams.  [1304c.] 

sahas,  n.  superior  power;  might,  75 u; 
victory ;  sahasa,  adv.  (with  violence, 
i.e.)  suddenly,  straightway,  [see  under 
Vsah.] 

sa-hasta,  a.  having  hands. 

sahasya,  a.  powerful,     [sahas,  1212dl.] 

sahasra,  n.  a  thousand;  esp.  a  thousand 
kine ;  a  thousand,  in  the  sense  of  a  great 
many,  87 6  ;  for  constructions,  see  486. 
[prop.  '  one-thousand,'  3  sa  +  hasra :  witl 
hasra,  cf.  -xl\o-,  *xei\o,  *x«<r/\.o  (in  SeKoi- 
Xf\ot),  and  ^l\ioi,  '  thousand.'] 

sahasra-nitha,  a.  having  a  thousand 
songs,  rich  in  songs,  [nitha,  193,  1300a.] 

sahasradaksina,  a.  having  a  thousand 
kine  as  his  gift  or  as  its  reward ;  as  m.,  sc. 
yajfia,  a  sacrifice  at  which  such  reward  is 
given,  87 15;  of  persons  who  offer  such 
gifts,  91 9.  [daksina,  ISOOa.J 

sahasra-dvar  [388c],  a  thousand- 
doored. 

sahasra-^rnga,  a.  thousand-horned. 


[271] 


[saman 


sahasrangu,  a.  thousand-rayed;  as  m. 
the  sun.  [angu.] 

sahasrangu-sama,  a.  sun-like. 

sahasra-magha,  a.  having  thousand 
gifts.  [247.] 

sahasvant,  a.  mighty,     [sahas.] 

s  ah  ay  a,  m.  companion,  attendant.  [lit. 
'  going  together  or  with/  saha  +  aya  :  for 
mg,  cf.  Lat.  comes,  stem  com-i-t,  Vz,  lit. 
'going  with,  i.e.  companion,'  and  also 
sahacarin.] 

sahayatana,  a.  along  with  the  fire-place. 
[ayatana.] 

sahita,  a.  united;  pi.  in  company,  all  to- 
gether. [quasi-ppl.  from  1  saha,  like  Eng. 
downed  from  dou-n. 

sahela,  a.  with  levity;  -am,  adv.  play- 
fully. [2sa  +  hela.] 

V  sa  or  si  (syati  [761d3]  ;  sinati;  sisaya  ; 
asat  ;  sisyati  ;  sita  ;  situm  ;  -saya  ; 
sayayati).  bind;  used  almost  exclusively 
with  ava  and  vi.  [cf.  1/j.ds,  stem  *ai-n.a.vr, 
'  strap,  thong  ';  AS.  si-ma,  'bond';  Church 
Slavonic  se-tt,  Lithuanian  se-tas,  AS.  sd-da, 
Ger.  Sai-te,  '  string  '  ;  Church  Slavonic 
si-lo,  AS.  sd-l,  Ger.  Sei-l,  'rope':  see  also 
V  siv  and  snayu.] 

+  ava,  —1.  unbind  or  unharness  (a 
team);  and  so  turn  in;  go  to  rest;  go 
home,  101  6  ;  avasita,  having  turned  in, 
at  rest  ;  —  2.  come  to  a  stop  at,  i.e.  decide 
upon  (e.g.  a  dwelling-place). 
+  adhy-ava,  cans,  bring  one's  self  to 
a  stop  at,  i.e.  decide  upon,  undertake, 


+  ud-ava,  set  out,  esp.  from  the  place 

of  sacrifice,  cf.  sa  +  ava,  1  ;  betake  one's 

self,  w.  he.,  101  4. 

+  v  y  -  a  v  a  ,    decide,  determine,   cf.  sa  + 

ava,  2. 

+  pra,.zn  prasiti,  'continuation.' 
sakuta,  a.  having  a  (definite)  intention; 

-am,     adv.      significantly,     impressively. 

[akuta.] 
saksa,  a.  having  or  with  the  eyes;  —used 

only  in  abl.  saksat,  as  adv.  —  1.  with  the 

eyes  ;  —  2.  plainly,  actually,  51  14  ;  exactly, 

58  23;    —3.    (in    reality,   i.e.)    in   propria 

persona,    embodied,   in   person,   I10,   618. 

[aksa:  1114c.] 


sagara,  m.  ocean,  [cf.  sagara:  accord- 
ing to  the  legend,  a  basin  hollowed  out 
by  the  sons  of  Sagara,  and  filled  by 
Bhagiratha  with  the  water  of  the  Ganges.] 

sagnika,  a.  having  Agni  with  them,  with 
Agni.  [sa  +  agni,  1304c :  for  -ka,  see 
1222c22  and  1307.] 

sangustha,  a.  with  the  thumb.  [an- 
gustha.] 

sata,  m.  Sata,  name  of  a  Yaksha. 

sata-vahana,  «.  having  Siita  (in  the 
form  of  a  lion)  as  his  beast  of  burden, 
riding  on  Sata ;  as  m.  Satavahana,  name 
of  a  king,  49 1T. 

sattvika,  f.  -I,  a.  —1.  (really  existent, 
i.e.)  real,  22 5;  —2.  standing  in  relation 
to  the  quality  sattva  (q.v.),  proceeding 
from  sattva,  governed  by  sattva,  good, 
[sattva,  1222e2.] 

sadana,  n.  dwelling.  [Vsad:  for  mg,  cf. 
sadana.] 

sadara,  a.  with  respect;  -am,  adv.  re- 
spectfully, [adara.] 

V  sadh  (sadhati,  -te;  sadhitum;  sadha- 
yati).  —1.  come  straight  to  one's  aim, 
attain  one's  object;  —2.  bring  straight  to 
one's  object;  —cans.  —1.  bring  to  its 
object  or  end;  accomplish;  —2.  attain, 
win.  [cf.  v' 2 sidh, 'succeed.'] 

sadhu,/.  sadhvi,  a.  —1.  leading  straight 
to  the  goal;  straight  (path),  83 17;  —2. 
good  or  noble  (of  people) ;  faithful  (wife), 
64 10;  as  m.  noble  man,  21 19;  as  f.  excel- 
lent woman,  46 7;  —3.  as  adv.  right; 
regularly,  86 12;  well;  as  excl.  bravo!  14 22, 
48 16.  [Vsadh,  1178a.] 

sadhuya,  adv.  straight,  directly,  [sadhii, 
1112e  end.] 

sadhya,  grdv.  to  be  won;  as  m.  pi. 
Sadhyas,  a  class  of  deities.  [V  sadh.] 

sanu,  n.  m.  top;  surface;  ridge;  back, 
[cf.  snu.] 

sanugaya,  a.  full  of  repentance,  [anu- 
§aya.] 

sama-dhvani,  m.  sound  of  the  saman. 
[1249a2.] 

saman,  n.  song;  as  technical  term,  esp.  & 
Vedic  stanza  as  arranged  for  chanting,  a 
saman ;  the  collection  of  saman's,  the 
Samaveda. 


samarthya] 


[272] 


samarthya,  n.  ability;  -am  kr,  do  one's 

utmost ;      strength,      41 4.       [samartha, 

1211.] 
sama-veda,    m.   the  Veda  of  saman  or 

chants,  63  6.     [1249a2.] 
samprata,  a.  of  now,  present;  -am,  adv. 

at  present,  now.     [samprati,  1208d.] 
s  a  my  a,  n.   equality.     [2sama,  1211.] 
samyata,y.  condition  of  equality  or  like- 
ness,    [samya.] 
say  a,  n.  —  1.  a  turning  in,  going  to  rest; 

—  2.  evening;  sayam,  adv.  at  evening, 
sayaka,  a.  suitable   for  hurling,  missile. 

[V2si,  'hurl,'1181a.] 
saranga,  a.  dappled;  as  m.  antelope, 
sarameya,    m.    descendant   of   the  bitch 

Sarama,  name  of  certain  dogs,  77  *,  83 17. 

[sarama,  1216a.] 
sard  ha,  a.  with  a  half;  dve  gate  sardhe, 

two   hundred   and  fifty;    sardham,  adv., 

generalized,  together ;  as  prep,  along  with, 

w.   instr.     [ardha :   the  generalization  of 

mg  is  paralleled  by  that  seen  in  galin.] 
savitra,  f.   -i,  a.  belonging  to   Savitar; 

with  or  without  re,  a  verse  to  Savitar,  esp. 

Kigveda  iii.62. 10  (=  74 14>15),  regarded  as 

the  most  sacred  in  the  Veda,  and  called 

also  gayatri,  60 13.     [savitf,  1208b.] 
sagru,    a,    tearful;    sagru,  adv.    [llllc], 

tearfully,  with  tears  in  (their)  eyes,  54 19. 

[acru.] 
sastangapata,    a.    having  or  with   an 

astangapata,   q.v. ;  -am,   adv.    with   pro- 

foundest  obeisance, 
sasuya,    a.    with   impatience;  -am,   adv. 

impatiently,     [asuya.] 
sahasra,    a.    consisting   of  a   thousand, 

milliarius.     [sahasra.] 
sahayya,    n.    office   of  attendant,  and  so 

(like      Eng.     attendance)      service,     aid. 

[sahaya,  1211.] 
V  Isi,  bind,  see  Vsa. 
V  2 si,  hurl,   in  pra-sita,   'darting  along,' 

sayaka,  '  missile,'  and  sena,  '  weapon.' 
sinha,  m.  lion;  at  end  of  cpds,  the  best  of 

•  •,  noble  or  brave  •  ;  cf.  vyaghra.    ['  the 

powerful '  beast,  V  sah.] 
V  sic   (sincati,  -te  [758];    siseca,   sisice ; 

asicat,  -ata ;   seksyati,  -te  ;    sikta ;    sek- 

tum  ;    siktva;    -sicya ;    sicyate).      —  1. 


pour  out;  sprinkle,  49 20 ;  —  2.  esp.  semen 
inf undere  f eminae ;  —  3.  (like  Eng.  found) 
cast,  e.g.  molten  metal;  phenam  vajram 
asincan,  they  cast  the  foam  into  (the 
shape  of)  a  thunderbolt,  97 12.  [cf. 
(ic-/ub,  '  moisture ' ;  AS.  seon,  *sih-an, 
'  filter,  flow,'  Ger.  seih-en,  '  strain ' ;  Church 
Slavonic  slc-ati,  Ger.  seich-en,  '  mingere ' : 
cf.  also  Swedish  sila,  *sih-la,  '  strain,' 
whence  Eng.  sile,  'drain,  strain,'  whence 
sil-t,  '  drainings,  sediment.'] 
+  abhi,  —  1.  pour  upon,  sprinkle;  —2. 
sprinkle  in  token  of  consecration,  and  so 
(like  Eng.  anoint)  consecrate. 
+  ava,  pour  upon. 
+  a,  pour  into. 

+  ni,  pour  down  or  in;  semen  inf  undere 
feminae. 

sic,  f.  hem  of  a  garment  or  robe. 

siddha,  a.  perfected;  as  m. pi.  the  Sid- 
dhas,  a  class  of  demi-gods,  with  super- 
natural powers,  esp.  that  of  flying  through 
the  air.  [see  V  2  sidh,  '  succeed.'] 

siddhi,/.  —1.  success,  36 10 ;  accomplish- 
ment (of  a  wish),  24 21;  successful  per- 
formance, 57 14 ;  attainment  of  an  object, 
52 u;  —2.  (perfection,  i.e.)  magic  power, 
[prop.  '  the  reaching  an  aim,'  V  2  sidh, 
'hit  the  mark,'  1157.  la.] 

siddhimant,  a.  possessing  magic  power. 
[1235.] 

V  Isidh  (sedhati  ;  sisedha  ;  setsyati  ; 
siddha;  seddhum;  -sidhya).  drive  off; 
scare  away. 

V  2 sidh  (sidhyati,  -te;  sisedha;  setsyati, 
-te ;  siddha).  —1.  reach  an  aim,  hit  the 
mark;  —2.  succeed,  18 n;  be  accom- 
plished, IS22;  become  realized,  18 19;  be 
of  advantage,  boot,  avail,  71*;  —siddha, 
having  reached  one's  (highest)  aim,  hav- 
ing attained  perfection;  esp.  perfect  in 
the  sense  of  having  attained  supernatural 
or  magic  powers ;  as  m.  a  Siddha,  q.v. 
[cf.  v'sadh.] 

+  p  r  a ,  succeed  ;  prasiddha,  known,  cf. 
prasiddhi  ;  aham  prasiddho  musaka- 
khyaya,  I  go  by  the  name  of  M.,  47  21. 

sindhu,  —1.  in  V.,  m.  stream;  —2.  in  V. 
and  later,  f.  The  Stream,  i.e.  the  Indus 
(incolis  Sindus  appellatus  —  Pliny);  —3. 


[273] 


[1  suta 


the  land  on  the  Indus  and  its  inhabitants 
(pi.),  [cf.  the  Old  Persian  form  hindu 
(in  an  inscription  of  Darius  Hystaspis  at 
Persepolis),  as  name  of  the  land  on  the 
Indus :  hence,  w.  loss  of  aspiration,  the 
classical  form  'Ij/SJ-s  ;  hence  also  Persian 
Hind,  '  India,'  and  Hind-u-stan  (stem  = 
sthana,  'abode,  land').] 

sisrksu,  a.  desirous  to  create.  [fr. 
desid.  of  V  srj,  1038,  1178f  :  euphony, 
184c2.] 

V  si v  (sivyati ;  syiita  ;  -sivya).  sew. 
[prop,  slu  (765):  cf.  v' sa,  si,  'bind,'  su- 
tra,  '  thread,'  sucf,  '  needle ' :  cf .  Kaff-avu, 
*KaTo-<ruco,  'sew  down,  stitch  together, 
cobble ' ;  Lat.  su-ere,  '  sew,'  su-tor,  '  shoe- 
maker'; AS.  siw-ian,  seowian,  Eng.  sew; 
AS.  seam,  Eng.  seam,  Ger.  Saum,  'hem, 
border.'] 

V  Isu  (sun6ti,  sunute;  susava;  savisyati, 
sosyati;  suta;  -siitya).  press  out,  ex- 
tract, esp.  the  Soma  or  extract ;  sunvant, 
as  m.  the  Soma-presser ;  —  suta,  extracted ; 
as  m.  the  extract,  i.e.  Soma-juice,  70 5; 
draught  of  Soma,  73 10. 

V  2su  or  su  (suvati  ;  susuv6 ;  dsavit; 
suta,  suta ;  -siitya).  impel,  set  in 
motion  ;  bring  about  ;  occasion  ;  give 
authorization  to;  w.  loc.,  perhaps  set,  at 
KV.  X.  125.  7.  [cf.  <?<*«,  *o-eF-cia>,  '  let  .go, 
permit';  aT/ta  GV-TO,  'the  blood  shot  or 
spurted.'] 

+  ud,  impel  upwards;  set  a-going,  begin, 
in  utsava. 
+  p  a  r  a ,  drive  away. 

V  3  s  u ,  generate,  bear,  see  V  su. 

sti,  —  1.  adv.  [1121d],  well;  with  stha,  stand 
well,  i.e.  firmly,  87 6 ;  asseverative  or  em- 
phatic, and  to  be  rendered  variously:  we 
pray,  79 4;  ni  su  svapa,  sleep  in  peace; 
with  u,  'now,'  just  now,  right  soon,  80 l, 
7411;  -2.  inseparable  prefix  [1304b,  1288b], 
with  force  of  either  adv.  or  adj.,  well  or 
good;  sometimes  intensive,  as,  su-dustara, 
'  very  bad-to-cross.'  [no  prob.  connection 
w.  e5,  'well';  see  ayii.] 

sukumara,  a.  very  delicate.  [cf.  ku- 
mara.] 

sukumaranga,  f.  -I,  a.  having  very 
delicate  limbs,  [anga.] 


s  u  -  k  r  t ,  a.  well-doing,  righteous ;  as  m.  pi. 
the  righteous  ones  /car'  Qoxhv,  i.e.  the 
departed  fathers  (85 19),  who  enjoy  the 
reward  of  their  works  in  the  world  of  the 
pious  —  sukftam  u  loke,  84  n. 

su-krta,  n.  a  good  deed,  good  works, 
63 16 ;  sukrtasya  loka,  world  of  righteous- 
ness, 89 8,  modernized  substitute  for  the  old 
phrase  sukftam  u  loka.  [1288  and  b: 
acct,  1284a.] 

su-keganta,  a.  fair-locked.     [1304b.] 

su-ksatra,  a.  having  a  good  or  kind 
rule  ;  as  m.  kind  or  gracious  ruler,  [ksa- 
tra,  1304b.] 

su-ks6tra,n.  fair  field.    [ks6tra,  1288b.] 

V  suksetriya  (*suksetrlyati).  to  desire 
fair  fields  —  denom.,  found  only  in  the  fol- 
lowing word,  [suksetra,  1059c  and  c2.] 

suksetriya,  f.  desire  for  fair  fields. 
[V  suksetriya,  1149  6.] 

sukha,  a.  pleasant;  comfortable;  as  n. 
pleasure;  comfort;  joy;  bliss,  58 n,  66 1 ; 
sukham,  -ena,  adverbially,  pleasantly, 
with  pleasure,  in  comfort,  happily,  well 
or  easily,  24  9,  etc.  [cf.  duhkha.] 

sukha-duhkha,  n.  weal  or  woe. 
[1253b.] 

sukhin,  a.  having  comfort,  being  in  com- 
fort, [sukha.] 

sukhocita,  a.  accustomed  to  ease, 
[ucita,  Vuc.] 

sukhodya,  a.  easily  pronounceable, 
[udya.] 

sukhopavista,  a.  comfortably  seated, 
[upa vista,  Vvic,.] 

su-gd,  a.  having  the  going  or  approach 
easy;  easy  to  attain ;  as  n.  good  path. 

su-gata,  a.  well-conditioned,  i.e.  having 
had  a  goo.d  time. 

su-gatuya,/!  desire  for  welfare,  [pre- 
supposes a  noun  *su-gatu,  '  wel-fare ' 
(see  gatu),  whence  the  denom.  verb-stem 
*sugatuya,  'desire  welfare'  (1061),  whence 
this  noun  — 11496.] 

su-cira,  a.  very  long;  -am,  adv.  very 
long. 

su-janiman,  a.  having  good  productions 
or  creations  ;  skillfully  fashioning. 

1  suta,  ppl.  extracted;  as  m.  extract; 
sea  \l  1  su,  '  extract.' 

18 


2  suta] 


[274] 


2  suta,  m.  son ;  suta,  f.  daughter,  [prop, 
'generated,  born,'  ppl.  of  V3su,  see  Vsu: 
for  mg,  cf.  sunii,  and  Eng.  bairn  (under 
V/bhr).] 

su-tfp,  a.  easily  satisfied.  [vbl.  fr. 
\f  1  trp.] 

su-dargana,  a.  having  a  beautiful  ap- 
pearance, handsome,  eu-<j)wfis;  as  m.  Su- 
darfana,  name  of  a  king,  'Ei><f)dvr]s. 

su -daman,  a.  having  good  gifts,  bestow- 
ing blessings ;  as  m.  cloud,  as  source  of 
rain  and  therewith  connected  blessings, 
blessed  rain-cloud. 

su-dina,  a.  very  bright  or  clear;  as  n. 
(like  Lat.  serenum)  clear  weather. 

sudinatva,  n.  (like  Lat.  serenitas)  clear 
weather;  fig.  auspicious  or  blessed  time, 
always  in  the  phrase  -tve  ahnam,  in  der 
Gliickszeit  der  Tage,  in  the  happy  days. 
[1239.] 

su-ditl,  f.  beautiful  flaming  or  flame. 

su-dustara,  a.  very  hard-to-cross,  hard 
to  get  over;  (of  a  promise)  hard  to  per- 
form. 

1  sudha,  f.  (good  place  or  position,  i.e.) 
well-being,     [sii  +  1  dha.] 

2  sudha,  /.  (good  drink,  i.e.)  drink  of  the 
gods,  nectar,     [sii  +  2  dha.] 

su-nasaksibhruva,  a.  having  beauti- 
ful noses-and-eyes-and-brows.  [for  na- 
saksibhru  (1315c),  i.e.  nasa  +  aksi  +  bhru, 
1253.] 

su-nigcaya,  a.  having  a  very  firm  re- 
solve, very  resolute. 

sundara,yi  -I,  a.  beautiful. 

s  u  n  v  a ,  a.  Soma-pressing.  [V 1  su,  '  press ' : 
see  1148. 3b  and  716.] 

supatni,  a.  f.  having  a  good  husband, 
[su  +  pati,  but  in  the  fern,  form,  since 
the  masc.  would  not  be  used :  1304b :  cf. 
sapatni.] 

su-parna,  a.  with  good  wings;  as  m.  bird 
of  prey ;  eagle,  vulture ;  mythical  bird. 
[parna,  1304b.] 

su-putra,  a.  having  good  sons,  [putra, 
1304b.] 

su-pratisthita,  a.  properly  set  up. 

su-pravi  [355b],  a.  very  zealous.  [1288b.] 

sii-prita,  a.  well  pleased.  [1288b  and 
1284.] 


su-baddha,  a.  well  or  fast  bound. 
[1288b  and  1284a.] 

su-buddhi,  a.  having  good  wits;  as  m. 
Bright-wits,  Good-wits,  name  of  a  crow. 

su-bhaga,  a.  having  a  goodly  portion, 
fortunate,  happy ;  esp.  loved  (by  one's 
husband),  89 10;  charming;  amiable,  61 12. 
[bhaga,  1304b.] 

siimakha,  a.  jocund.  [perhaps  sii + 
makha.] 

su-mangala,  /.  -gall  [355b],  a.  having 
or  bringing  good  luck,  [mangala:  acct 
irregular,  cf.  1304b2  end.] 

su-madhyama,  a.  fair-waisted. 

su-manas,  a.  —1.  good-hearted,  well- 
disposed,  902;  kind;  —2.  (having  good, 
i.e.  happy  feelings,  i.e.)  cheerful;  glad, 
78 13;  -3.  as  /  pi.  (the  cheerful  ones, 
i.e.)  the  flowers;  in  cpd,  19 2/).  [cf.  the 
second  part  of  eu-jueHjs,  stem  fv-/j.fves, 
'  well-disposed.'] 

V  sumanasya,  only  in  ppl.  sumanas- 
yamana,  being  cheerful ;  joyous,  [su- 
manas,  1063.] 

sii -mah a nt  [450b],  a.  very  great  or 
important.  [1288b.] 

sumahakaksa,  a.  having  very-great 
(enclosures,  i.e.)  halls  or  rooms.  [su- 
maha  +  kaksa,  1298a,  334  2.] 

su-meka,  a.  (having  a  good  setting-up, 
i.e.)  firmly  stablished. 

su-medhas,  a.  having  good  insight  or 
wisdom,  wise. 

sumna,  n.  favor,  grace;  welfare,  [per- 
haps neuter  of  an  adj.  su-mna,  'kindly 
minded '  —  see  mna :  but  cf .  1224c.] 

sura,  m.  a  god.  [a  pendant  to  asura, 
formed  by  popular  etymology  from 
asu-ra,  as  if  this  were  a-sura,  '  non-god  ' 
—  see  asura.] 

su-raksita,  a.  well-guarded. 

su-ratna,  a.  having  goodly  treasures, 
[ratna,  1304b.] 

surabhi,  a.  sweet-smelling,  fragrant. 

surabhisrag-dhara,  a.  wearing  fra- 
grant garlands,  [surabhi-sraj.] 

sura-sattama,  m.pl.  the  best  of  the  gods. 

siira,  f.  spirituous,  ana"  esp.  distilled, 
liquor ;  brandy ;  liquor.  [V 1  su,  '  express ' : 
cf.  Isuta  and  soma.] 


[275] 


[sura 


su-radhas,  a.    having  goodly  blessings, 

bounteous, 
surottama,  a.  subst.  chief  of  gods,     [ut- 

tama.) 
su-lalita,    a.    very   lovely;     (of  meat) 

delicious. 

su-locana,  a.  fair-eyed, 
su-varcas,  a.  having  good  varcas,  i.e.: 

full  of  life,  831*;   blooming,  90 2;    fiery, 

2  2 ;  glorious,  1 16. 
su-varna,  a.   having  a  beautiful  color; 

as  n.  gold, 
suvarna-kankana,     n.     gold-bracelet. 

[1280b.] 
su-vidatra,    a.     kindly     noticing,     i.e. 

taking  kind  notice,  kindly.     [1288b.] 
suvidatriya,    a.    kindly.      [suvidatra, 

1214a.] 
su-vira,  a.  having  good  heroes;  rich  in 

retainers,  87 l;  heroic,  78  4,  88 14.     [vird: 

acct,  1304b2  end.] 
suvrkti,    f.     excellent     praise,    goodly 

hymn,     [su  +  rkti,  with  euphonic  v.] 
su-§eva,  a.  very  kindly.     [Qeva,  1288b.] 
su-glaksna,  a.  very  smooth, 
su-samcita,     a.     well-gathered;      -am, 

adv.  susamcitam  samcitya,  having  gath- 
ered     (in     a    well-gathered     way,     i.e.) 

carefully, 
sii-samahita,    a.    very   intent,   entirely 

concentrated   upon   one    thing.     [V 1  dha, 

'put':  acct,  1284 2.] 
su-stha,  a.  (well  situated,  i.e.)  safe  and 

well. 
su-hrd,  m.   friend,     [prop,   adj.,  'having 

a  good  heart,  kindly  disposed.'] 
suhrd-bheda,  m.  a  creating  of  divisions 

among  friends,  separation  of  friends, 
suhrd-vakya,  n.  (speech,  i.e.)  words  of 

a  friend. 
V  su  or  su    (sute   [628];    susava,   susuve; 

asosta ;    savisyati,    -te ;    sosyati,    -te  ; 

suta,    suta;    sutva ;    -suya).     generate; 

bring  forth ;  bear ;   so  perhaps   at   RV.  x. 

125.  7.     [cf .  2  suta,  '  bairn ' ;  vt6s,  *<n/-jo-s, 

'son';    for  pronunciation   as   trisyllable, 

&-i-6s,  cf.   Boeotian  ovitis :  see  also  under 

su  and  sunii.] 

+  pra,    bring  forth;    prasuta,   born   of 

(gen.). 


su  [351],  vbl.  bearing,  in  virasu  ;  as  f. 
mother.  [Vsu,  q.v. :  with  su-s,  cf.  o-C-s, 
v-s,  Lat.  su-s,  AS.  su,  Eng.  sow  (qua  pecude 
nihil  genuit  natura  f ecundius  —  Cicero, 
cf .  verres  under  V  vrs) ;  also  AS.  swin, 
*su-ina,  Eng.  swine,  prop,  a  diminutive  of 
SM.] 

sukara,  m.  swine,  boar,  [origin  uncer- 
tain.] 

siik  am  a,  a.  fine,  small;  subtile,  intangi- 
ble, atomic,  56 19. 

\/  sue  ay  a  (sucayati).  indicate;  sucita, 
made  recognizable,  [suci,  mg  3 :  1061 2.] 

suci  and  suci,  f.  —1.  needle;  —2.  general- 
ized, a  pointed  object;  and  so  —3.  (like 
Eng.  pointer)  indicator;  index,  [prob.  fr. 
Vsiv,  sm,  q.v.] 

sutra,  n.  —I.  thread;  cord;  —2.  brief 
rule  or  book  of  such  rules  (so  called,  per- 
haps, because  each  rule  was  a  short  'line' 
or  because  the  collection  was  a  '  string '  of 
rules),  cf.  Whitney  xvii.  [Vsiv,  q.v.] 

\f  sud  (sudayati).      —1.  lead  straight  on, 
keep   a-going;   —2.  bring   about,   finish; 
—  3.  finish   (in  its  colloquial  sense),  put  an 
end  to,  destroy. 
+  ni,  destroy,  see  simple  verb. 

sunara,  f.  -I,  a.  gladsome,  joyous,  [cf. 
sunfta.] 

sunii,  m.  son;  once  (a«576),  as/,  daughter. 
[Vsu:  cf.  Church  Slavonic  synu,  AS. 
sunn,  Eng.  son :  for  mg,  cf.  2  suta.] 

sunfta,  a.  joyous,  gladsome,  kind  ;  -a, 
as /•  j°y-  [sunara  :  see  1237  3.] 

sunrtavan,/.  -varl,  a.  joyous,  [sunfta, 
1234  and  3 :  for  fern.,  1169. 2  2.] 

supa,  m.  soup,  [despite  the  identity  of 
mg,  no  etymological  connection  has  as 
yet  been  discovered.] 

supa-kara,  m.  soup-maker,  cook. 

supavancana,  a.  (having  an  easy 
faltering-approach,  i.e.)  to  which  one 
easily  or  gladly  totters  (of  the  grave),  i.e. 
easy  of  approach  or  not  repulsive,  [upa- 
vancana,  1304b2.] 

supayana,  a.  (of  easy  approach,  i.e.) 
easy  of  access,  [upayana,  1304b2.] 

sura,  m.  the  sun.  [cf.  svar,  gen.  sur-as, 
'  sun ' :  perhaps  a  transfer  to  the  a-declen- 
sion,  399.] 

18* 


suri] 


[276] 


suri,  TO.  (prop,  impeller,  inciter,  i.e.)  he 
who  engages  priests  to  perform  a  sacrifice 
for  his  own  benefit  and  pays  them  for  it, 
a  sacrifice-master ;  the  same  as  maghavan 
(g.v.)  and  the  later  yajamana.  [V2su, 
'impel/  1191.] 

surya,  m.  the  sun,  selection  xl. ;  the  Sun, 
personified,  selection  xxxiii. ;  surya,  f.  —  1. 
the  Sun,  personified  as  a  female  ;  —  2.  the 
hymn  of  Surya's  wedding,  RV.  x.  85,  selec- 
tion Iviii.  [fr.  svar  (sur),  1212a.] 

aurya-vid,  a.  knowing  the  Surya-hymn, 
RV.  x.  85. 

V  sr  (sisarti;  sasara,  sasr6 ;  asarat ;  sa- 
risyati;  srta;  sartum;  srtva;  -sftya ; 
sarayati,  -te).  run  swiftly,  glide,  flow; 
ecus.  act.  set  in  motion,  [cf.  fy>-/t^,  'rush, 
onset,  spring,'  whence  dpudta,  'rush  on'; 
Ox-pa,  '  spring ' ;  a\Xoft.a.i,  '  spring ' ;  SA-TO, 
'  leaped ' ;  Lat.  salire,  '  spring ' ;  cf .  saras, 
'pool,'  sarit,  'stream,'  and,  for  the  root 
with  1,  sal-ila,  'flowing'  and  'fluid,  i.e. 
water.'] 

+  anu,  run  or  go  after. 
+  apa,  go  off ;  caws,  remove;  take  out. 
+  ava,  go  down,  in  avasara. 
4-  a ,  run  unto ;  run. 
•f  u  p  a ,  go  unto,  approach. 
+  nis,  go  out;  cans,  drive  out  or  away. 
+  pr  a ,  go  forth ;  caws,  stretch  forth  or  out. 
+  s  a  m ,     —  1.     flow    together ;    —  2.    go 
about,  wander,  sam  intensive,  1077b  end ; 
esp.  wander  from  one  existence  to  another 
(of  the  soul). 

s  r  k  a ,  m.    perhaps  missile,  lance. 

srgala,  m.  jackal. 

V  srj  (srjati,  -te;  sasarja,  sasrje;  asrak- 
sit ;  sraksyati,  -te  ;  srsta  ;  srastum  ; 
srstva;  -sfjya;  sisrksati).  —1.  let  loose 
(from  the  hand),  dart,  hurl;  throw;  —2. 
let  go,  pour  out  (streams,  rain),  discharge; 
—  3.  let  loose  (herds);  —  4.  spin  or  twist 
(cord  or  garland);  —5.  (discharge  from 
one's  self,  cf.  57 J,  and  so)  procreate,  en- 
gender ;  create. 

+  ava,  —1.  shoot  off  (arrows) ;  throw  or 
put  in,  57 2;  —2.  let  loose  (streams); 
loose  (from  a  bond),  78 19;  deliver  over, 
84 12;  -3.  (like  Eng.  colloq.  let  slide)  let 
pass  unnoticed,  forgive,  78 18. 


+  ud,  —  1.  cast ;  hurl  (a  bolt) ;  —2.  pour 
out,    103 18;    —3.  cast  off;    lay  down  (a 
corpse) ;  —4.  let  go,  38. 
-  sam-ud,  let  go,  discharge. 
+  upa,    (hurl   at,    and  so)    plague,   dis- 
tress, vex  ;  aditya  upasrstas,  sc.  rahuna, 
the  sun  vexed  by  Rahu,  i.e.  eclipsed. 
+  vi,    —1.  throw  away,   105 17;  —2.  dis- 
charge; (let  go  from  the  hand,  i.e.)  lay 
down,  103  2° ;  mid.,  w.  vacam,  let  go  the 
voice,    i.e.  break    silence    by   saying  •  •, 
100 8 ;  —  3.  create,  57 8,  cf.  simple  verb. 
+  sam,  (let  go  together)  mix,  unite. 

sfj,  vbl.  creating.     [Vsrj.] 

v'  srp  (sarpati,  -te ;  sasarpa ;  asrpat; 
sarpsyati,  srapsyati ;  srpta ;  sarpitum  ; 
srptva;  -sfpya;  sisrpsati).  creep,  crawl; 
glide ;  used  of  gentle  and  cautious  motion, 
[cf .  e/wr&i,  '  creep,  go ' ;.  Lat.  serp-ere, 
'  creep ' ;  repere,  *srep-ere,  '  creep,'  rep-ti-lis, 
'  creeping ' ;  AS.  sealf,  Eng.  salve,  so 
named  from  its  slipperiness,  like  sarpis 
and  srpra,  see  these ;  cf.  also  tpTr-rrAv  and 
Lat.  serpens,  'snake':  no  connection  w. 
Eng.  slip.~\ 

+  u  d ,  creep  out  or  up ;  rise ;  desid.  wish 
to  rise. 

+  upa,  go  gently  unto,  approach  gently. 
+  vi,  —1.  move  asunder,  disperse;  —2. 
move  about. 

srpra,  a.  slippery,  fatty;  smooth,     [v'srp, 
'l!88a.] 

1  sena,    /.     a    missile;    weapon.     [V2si, 
'hurl,'1177a.] 

2  sena,  f.    line  of  battle;    acies;    army, 
[akin  with  sita,  '  furrow,'  siman,  '  parting 
of  the  hair ' :  from  these  a  root  *si,  '  draw 
a  straight  line,'  may  perhaps  be  inferred.] 

sersya,  a.  with  jealousy;  -am,  adv.  with 
jealousy,  [sa  +  irsya.] 

V  sev   (sevate;   siaeva,  siseve;  sevisyati; 
sevitd;  sevitum;  sevitva;  -sevya).   —1. 
stay  by  (loc.),  the  opp.  of  tyaj ;  —  2.  stay 
by,  and  so  (like  Eng.  wait  upon)  serve  or 
reverence,  30 17 ;   —  3.    devote  one's  self 
to;  practice,  21 »,  66 2,  68 9.     [no  connec- 
tion w.  fff&ofjiai,  'reverence,'  see  Vtyaj.] 
-I-  u  p  a ,  reverence  ;  be  devoted  to. 
+  ni,  be  devoted  to,  i.e.  cohabit  with. 
+  sam,  practice. 


[277] 


[V  stigh 


sevana,  n.  practice.     [Vsev.] 

a  e  v  a ,  f,  a  serving  or  reverencing.  [V  sev, 
1149.] 

sainika,  a.  belonging  to  an  army;  as  m. 
soldier;  champion  or  fighter.  [2sena, 
1222e2.] 

s6daka,  a.  with  water,  containing  water, 
[udaka,  1304c.] 

s6ma,  7?i.  —1.  extract,  esp.  of  certain 
species  of  the  Asclepias  family,  see  70  5  N.  ; 
Soma,  both  literally,  and  also  personified  as 
a  god ;  as  pi.  Soma-draughts ;  —  2.  the 
moon,  see  70 6 N.  [Vlsu,  'extract/  1166.] 

so  ma -pa  [352],  a.  Soma-drinking ;  asm. 
Soma-drinker. 

soma-p6ya,  n.  a  drinking  of  Soma;  dat. 
in  order  to  drink  the  Soma,  see  1213c,  982. 
[acct,  1272a.] 

somya,  a.  having  to  do  with  Soma,  i.e., 
as  m. :  Soma-offerer ;  pi.  the  Manes,  84 18. 
[s6ma,  1212c.] 

saudamani,  f.  lightning;  prop.,  f.  of  an 
adj.  *saudamana,  'of  the  rain-cloud, 
cloud-born/  and  to  be  taken  in  its  adj. 
sense,  as  epithet  of  vidynt,  at  29.  [see 
suclaman  and  1208a.] 

saiibhaga,  n.  happiness.  [subhaga, 
1208f.] 

saubhagatva,  n.  condition  of  happi- 
ness; weal  and  blessing,  [saiibhaga, 
1239.] 

saiibhagya,  n.  happiness,  esp.  conjugal 
felicity,  89 16 ;  charmingness,  2 6.  [su- 
bhaga (1211,  1204c)  —  see  its  rags.] 

saumya,  a.  —  1.  of  or  relating  to  Soma; 
Soma-,  966;  —  2.  (moon-like,  i.e.)  having 
a  mild  and  kindly  influence  on  senses  and 
feelings,  and  so  mild,  gentle ;  —  3.  voc. 
sing,  saumya,  O  gentle  sir,  61 8.  [s6ma, 
1211.] 

saury  a,  a.  pertaining  to  the  sun;  neut. 
pi,  sc.  suktani,  hymns  to  Surya.  [surya, 
1211.] 

sauvarna,  a.  golden,     [suvarna,  1208f.] 

V  s  k  a  n  d  ( skandati ;  caskanda ;  askantsit ; 
skantsyati;  skanna;  -skandya,  -skd- 
dya).  intrans.  dart,  spring,  spurt;  drop, 
be  spilled;  fall.  [cf.  <ri«iv5-a\ov,  'trap- 
stick'  (cf.  Ger.  Falle,  'trap,  pit-fall/  w. 
fallen,  'fall'),  and  'stumbling-block';  Lat. 


scand-ere,  'climb,'  de-scend-ere,  'climb 
down ' ;  scdla,  *scad-la,  '  ladder.'] 

skandha,  m.  shoulder. 

skandha-dega,  m.  region  of  the 
shoulder,  i.e.  shoulder. 

skandhas,  n.  ramification;  branches  of 
a  tree,  tree-top. 

stana,  m.  the  breast  of  a  woman. 

stabdha,  a.  immovable,  rigid,  stiff. 
[Vstabh,  954,  160.] 

stabdha-locana,  a.  having  immovable, 
i.e.  unwinking  eyes. 

stabdhl-kr,  make  rigid  or  stiff  (as  if 
dead),  [stabdha,  1094.] 

V  stabh  or  stambh  (stabhnati;  tastam- 
bha,  tastambhe;  astambhlt;  stabdha; 
stabdhum;  stabdhva ;  -stabhya).  —1. 
make  firm  or  steady,  prop  or  uphold 
(heaven  or  earth);  —2.  mid.  become 
firm  or  immovable  or  rigid;  —stabdha, 
immovable,  rigid,  [cf .  ffTepfy-vKov,  '  olives 
pressed  hard,  oil-cake ' ;  ffTf/j.ft-fiv,  '  mal- 
treat,' collateral  form  of  ff-rt'tfl-eij>,  '  stamp 
on,  tread ' ;  Eng.  stamp :  for  connection 
of  mgs,  cf .  tyfiSw,  '  make  steady  or  firm, 
fix  firm,  plant.'] 
+  u  d ,  prop  up. 

+  vi,  —1.  prop  asunder,  78 10;  —2. 
(make  immovable,  i.e.)  bring  to  a  stand- 
still, stop,  621. 

stambha,  m.  prop,  post,  column. 
[V  stambh.] 

V  sta  (stayant).  be  stealthy,  [see  stena, 
stayd.] 

stayii,  m.  thief.     [Vsta,  1165:  cf.  tayri.] 

V  stigh  (stinn6ti).  proceed,  stride;  esp. 
proceed  against,  attack.  [cf.  o-reixw, 
'proceed,  march,  go  in  line,'  rarely 
'mount  up';  Church  Slavonic  stignati, 
'  hasten ' :  the  root  is  wide-spread  in  Ger- 
manic, but  often  shows  a  specialization  of 
mg,  '  proceed  upward,  ascend,  climb ' ;  cf . 
AS.  stlg-an,  which  often  means  simply 
'  proceed,  go,'  but  also  '  ascendere,'  and 
even  '  descendere ' ;  Ger.  steig-en,  '  mount 
up ' ;  AS.  stKg-er,  '  a  step  to  climb  by/ 
Eng.  stair;  AS.  stigel,  'step  or  steps  for 
climbing  over  a  fence/  Eng.  stile;  AS. 
stig-rdp,  sti-rdp,  'mounting-rope/  Eng. 
stirrup  ;  Ger.  Steg-reif,  '  stirrup ' ;  AS. 


Vstu] 


[278] 


stigend,  '  rising  or  sty,'  Eng.  sty,  '  swelling 
(on  eye-lid)':    for  change  of  gh  to  n  in 
present,  cf .  161 l  and  *.] 
+  pra,    get  ahead  in  attacking,  succeed 
in  one's  attacks,  93  5- 10-  ". 

V  stu  (stauti  [626],  state1;  tustiva,  tu- 
stuve ;  dstausit,  astosta ;  Astavit ; 
stavisydti,  -te ;  stosyati,  -te  ;  stuta  ; 
stdtum ;  stutva ;  -stiitya,  -stuya  ;  stu- 
ydte).  praise;  extol  (a  god);  stuvant, 
(praising,  as  subst.)  worshipper. 
+  pra,  —  1.  praise;  —  2.  bring  forward 
as  object  of  mention  or  subject  of  con- 
versation (cf.  Lot.  laudare,  prop.  '  praise,' 
but  also  'mention'),  and  so  —  3.  general- 
ized, introduce,  begin. 

stuka,  /.  lock  or  tuft  (of  wool  or  hair), 
[see  stokd.] 

V  str  (strnati,  strnit6,  in  mg  1  in  Veda; 
strn6ti,  strnutS,  in  mg  2;  tastara,  ta- 
stare ;  astarit  [900] ;  starisyate ;  strta, 
stirna  [957b] ;  strtva,  stirtva';  -stftya, 
-stirya).  —1.  strew,  esp.  the  sacrificial 
straw,  88 1T;  spread  out;  —  2.  (like  Lat. 
sternere)  overthrow  (an  enemy). 

[cf .  ffr6p-vv-fjn,  Lat.  ster-n-ere,  '  strew, 
spread  out';  a-rpw-fj.a,  (like  Eng.  spread) 
'bedding,'  <rrp<a-[j.v4),  'bed,'  Lat.  strd-men, 
'  straw,'  storea,  '  straw  mat,'  torus,  *stor-u-s, 
'  bed ' ;  AS.  strea-w,  streo-w-ian,  Eng.  straw, 
strew ;  ffTpca-r6s,  Lat.  strd-tus,  '  bespread ' ; 
(via)  strata,  '  (way)  bespread'  with  stones, 
i.e.  'paved,'  whence  borrowed  AS.  street, 
Eng.  street;  Old  Lat.  stld-tus,  Lat.  Idtus, 
'spread  out,  spreading,  and  so  broad, 
wide ' ;  see  also  under  noun  str.] 
+  ana,  cover  over. 
+  a ,  spread  out. 

+  upa,  spread  upon,  spread  as  a  cover; 
as  technical  term  of  the  ritual,  with  or  with- 
out ajya,  pour  the  sacrificial  butter  over 
(e.g.  the  hand)  so  as  to  make  a  coating, 
999. 
+  pra,  spread  out. 

stf  [371 12,  taras,  stfbhis],  m.,  plural  only. 
the  stars,  [if  fr.  Vstr,  we  may  interpret 
the  name  as  meaning  either  (a)  'the 
light-strewers,'  or  (b)  'the  scattered'  ones, 
those  that  are  '  spread  out '  over  the  vault 
of  heaven ;  but  the  connection  w.  V  str  is 


very  uncertain:  cf.  a«rr^/>,  stem  a-a-rtp, 
Avestan  star,  Lat.  stella,  *ster-la,  Ger. 
Stern,  AS.  steorra,  Eng.  star:  see  also 
tara.] 

stena,  m.  thief.     [Vsta.] 

stokd,  —1.  m.  drop;  —2.  as  adj.  small, 
insignificant,  [akin  with  stuka,  '  tuft ' : 
from  these,  a  root  *stu,  'drop,  dribble, 
run  together,  be  compacted  into  a  round 
mass,'  may  perhaps  be  inferred:  for  mg 
2,  cf.  Eng.  dribble  w.  driblet.'] 

stotf,  m.  praiser  (of  a  god),  worshipper, 
singer,  [v'stu,  1182a.] 

st6ma,  m.  praise,  song  of  praise,  [sfstu, 
1166a.] 

stoma- vArdhana,  a.  delighting  in 
praise,  [acct,  1271.] 

stri  [366],  f.  woman,  female  individual, 
wife,  opp.  of  pumans,  e.g.  104 9.  [prob. 
for  *sutri,  '  generatrix,'  V  su,  1182  2.] 

stri-kama,  a.  having  desire  for  female 
(children).  [1296.] 

sth£,  —1.  vbl  in  cpds.  standing;  and  so, 
generalized  (like  Eng.  stand,  'be  situated'), 
situated,  staying,  being;  —2.  sometimes, 
perhaps,  substantively,  place  (like  Eng.  noun 
stand,  'place'),  in  go-stha,  sadha-stha. 
[Vstha,  333:  sometimes  -stha,  186.] 

sthala,  n.  dry  land  (as  opp.  to  water), 
terra  firma,  Test-land ;  sthali,  f.  place, 
[prob.  akin  w.  V  stha,  '  that  which  stands 
firm.'] 

sthdvira,  a.  —1.  firm,  thick,  massy, 
sturdy;  —2.  full-grown,  old;  as  m.  old 
man.  [from  sthii,  collateral  form  of 
Vstha,  1188e:  for  mg  1,  cf.  Eng.  steady, 
cognate  w.  stand,  and  cf .  sthira ;  for  2, 
cf.  Eng.  of  long  standing.] 

V  stha  (tisthati,  -te  [671,  749a];  tasthaii, 
tasthe;  asthat,  asthita  [884];  sthasyati, 
-te ;  sthita ;  sthatum ;  sthitva ;  -sthaya ; 
sthlyate;  sthapayati, -te  [1042d]). 

-1.  stand,  13 18,  25 16,  47 6,  80 7,  87 «, 
98 18;  stand  still,  70 19-21;  remain  stand- 
ing ;  —  2.  stand  by  (a  friend) ;  hold  out 
faithfully,  25 5,  63 13-14;  -3.  remain,  64  W; 
wait,  54 6;  abide,  39 10,  46 6;  pass.,  impers.: 
sarvaih  sthiyatam,  let  all  remain,  24 10 ; 
atra  sthiyatam,  stay  here,  39 21 ;  —  4. 
remain  or  be  in  a  condition,  continue  in 


[279] 


[sthavara 


an  action  [1075c];  w.  adj.  or  ppl.,  28  3, 
30  3;  vyapaditas  tisthati,  lies  dead,  44 1G; 
iv.  gerund,  26  1G ;  w.  instr.,  41 6 ; 

—  5.  exist;  be  present,  10 3,  45 13;  —6. 
be  situated,  be,  I5,  26 13,  33 4  ;  -7.  (remain 
standing,  i.e.  unmoved  or  untouched,  and 
so,  like  Ger.  dahingestellt  bleiben)  remain 
unconsidered  or  unmentioned ;  thus,  dure 
tisthatu  tadvrddhis,  (let  the  interest  of 
it  stand  afar  off,  i.e.)  to  say  nothing  of 
the  interest  of  it,  46 2);  —8.  sthita,see  s.v.; 
—  9.  cans,  cause  to  stand,  set ;  put,  41 19. 

[for  *sta:  cf.  Doric  inf.  crra-nev,  Epic 
crrri-vai,  Church  Slavonic  sta-ti,  Lat.  std-re, 
Old  High  Ger.  std-n,  Ger.  steh-en,  '  stand ' : 
this  old  form  of  the  root  appears  also  in 
Ger.  Statt,  AS.  stede,  Eng.  stead,  'place': 
the  prevailing  form  of  the  root  in  Ger- 
manic is  stand;  cf.  AS.  stond-an,  Eng. 
stand;  Ger.  preterit  stand,  'stood':  —with 
a-stha-t,  cf.  S-O-TTJ,  'stood';  w.  ti-stha-mi, 
cf  'l-ffri)-fu,  '  set,'  Lat.  si-sti-t,  '  sets ' :  —  for 
mgs  of  Vstha,  cf.  in  general  those  of 
Eng.  stand.~] 
+  adhi,  stand  upon. 
+  anu,  —1.  (stand  along  by,  i.e.)  take 
one's  place  along  by,  and  so  support, 
help ;  —  2.  devote  one's  self  to  a  thing, 
e.g.  virtue,  58 16;  devote  one's  self  to  (an 
undertaking),  and  so  carry  out  (a  plan), 
33 14 ;  accomplish  ;  pass,  impers. :  evam 
anustheyam,  it  must  be  done  so,  37 8; 
so  38 15 ;  tatha^anusthite,  it  having  been 
thus  accomplished,  this  being  done,  33 14 ; 
see  303b*  and  cf.  35 1G,  37 13,  39 15-22. 
+  abhi,  set  the  foot  upon,  vanquish; 
withstand. 

+  ava,  -1.  stand  off,  105 20  ;  -2. 
stand  ;  —  3.  remain,  abide  ;  —  avasthita : 
standing ;  posted,  43 12 ;  situated ;  abiding, 
dwelling;  —caus.  (cause  to  stand  apart, 
i.e.)  leave  behind,  44 2>9. 
+  a,  take  one's  place  at;  resort  to,  10 x. 
+  ud,  stand  up;  rise  up  (from  sleep  or 
inactivity),  30 20 ;  spring  up,  26  n  ;  get  out 
of  (abl.),  3613;  caus.  cause  or  bid  to  rise, 
102 7;  pull  out  (of  a  mire,  a  vat),  229, 
36".  [a  lost,  233a.] 

+  praty-ud,  rise  up  to  meet  (in  token 
of  respect). 


+  sam-ud,  rise  up,  spring  up. 
+  upa,    —  1.    stand    by,    949;    set   one's 
self  near;  stand  opposite,  59 23;  —2.  ap- 
proach,  esp.    with   reverence  or  supplica- 
tion; —  upasthita  :   (having)  approached 
or  appeared ;  near  at  hand,  41 8. 
+  anu^upa,    mid.    approach   one  after 
another;  w.  ma  (the  pronoun),  come  to  my 
side,  94  4. 

+  sam-upa,    approach;    fall   to    one's 
lot;  samupasthita,  on  hand. 
+  ni,  stand  in,  rest  on. 
+  pari,  stand  round  about,  encompass; 
restrain. 

+  pra,  mid.  arise,  and  so  set  out  to  go; 
go  off ;  prasthito  'bhavat,  prof ectus  est ; 
caus.  send  away,  dismiss,  36 9. 
-fprati,  stand;  be  established;  get  a 
place  or  foot-hold,  84 9;  pratisthita :  es- 
tablished, resting  upon ;  set  up ;  —  caus. 
set. 

+  vi,    mid.    (stand   asunder,  i.e.)    spread 
itself. 

+  anu-vi,  spread  one's  self  over,  per- 
vade (ace.),  RV.x.125.7. 
+  sam,  mid.  —  1.  remain  with;  —2.  in  the 
ritual,  come  to  a  stand-still  (sam,  inten- 
sive), i.e.  get  through,  finish;  samsthite, 
loc.  absolute,  if  he  (end,  i.e.)  die,  101 6. 

sthatra,  n.  station,  place.  [Vstha,  1185: 
for  mg,  cf.  Eng.  stead  w.  root  sta  under 
V  stha.] 

sthana,  n.  —1.  a  standing;  —2.  a  re- 
maining, abiding ;  —  3.  standing,  i.e.,  as 
in  Eng.,  rank;  —4.  an  abode  (see  bha- 
vana) ;  place,  355,  etc.;  —5.  pregnantly 
(cf.  patra),  a  proper  place  ;  —  6.  a  proper 
occasion ;  concrete,  a  proper  object  for 
giving  occasion  to  anything ;  tatkavya- 
sya^arpana-sthanam  ekah  s-,  of  this 
poem  S.  is  the  sole  consignment-occa- 
sioner,  i.e.  the  only  one  worthy  of  having 
this  poem  entrusted  to  him,  54 1.  [Vstha, 
1150. 1.] 

sthana-bhr anga,  m.  abode-ruin,  loss 
of  abode. 

sthavara,  a.  standing;  not  endowed  with 
the  power  of  locomotion,  and  so,  as  col- 
lective n.  sing.,  the  plants,  63 22;  as  m.  pi. 
plants,  67 a.  [Vstha,  1171a.] 


sthavarata] 


[280] 


sthavarata,  f.  condition  of  being  a 
plant.  [1237.] 

sthita,  a.  —  1.  standing  (as  opp.  to  going, 
lying),  14 18;  —  2.  (of  animate  and  inani- 
mate beings)  standing  in  a  place;  abid- 
ing; sthitas  (supply,  as  is  often  necessary, 
some  form  o/Vas,  'be'),  was  abiding,  i.e. 
abode,  29 18;  situated;  bhutale  sthitam, 
being  on  the  earth,  i.e.,  simply,  on  the 
earth,  6 17 ;  impers. :  sthitam,  it  was 
waited  by  (instr.),  i.e.  (he)  waited,  34 18; 
—  3.  existing ;  present,  6 18  ; 

—  4.  being  or  remaining  in  a  situation 
or  condition  (cf.  Vstha  4),  which  is  ex- 
pressed: by  an  adj.  in  the  same  case,  13 10; 
by  an  adv.;  tatha,  26 18;  kah  sthito  'tra, 
who  (is)  being  here,  i.e.  who  is  here,  49 7; 
by  a  gerund;  atmanam  acchadya  sthitas, 
after  concealing  himself  (was)  remaining, 
i.e.  kept  hidden,  25 10;  so  86",  38 19,  41*; 
upavigya  sthitas,  waited  sitting,  43 9; 
yair  vyapya  bhavan  sarvan  sthito 
mahan,  with  which  the  intellect,  pervad- 
ing all  beings,  stands,  i.e.  with  which  it 
constantly  pervades  all  beings,  66 9. 

[ppl.  of  V  stha,  954c  :  cf .  o-Ta-r6-s,  Lat. 
sta-tu-s,  '  standing,  set ' :  for  mgs  above, 
cf.  Vstha.] 

sthlti,^  —1.  a  standing;  —  2.  a  remain- 
ing by  a  thing;  and  so  —  3.  devotion  to 
(loc.),  1517;  —4.  (like  Lat.  status)  con- 
dition; and  so  —5.  way,  method  of  pro- 
cedure, 26 7.  [Vstha,  1157.  la,  cf.  954c.] 

sthin,  vbl.  standing,  in  cpds.  [Vstha, 
1183*.] 

sthira,  a.  steady;  steadfast,  81 9;  firm; 
also  of  persons,  99  7 ;  enduring  (of  might), 
78«.  [Vstha,  11881,  cf.  954C:  for  mg>  cf. 
sthavira.] 

V  sthu,  assumed  as  collateral  form  of  stha, 
cf.  sthavira,  and  see  under  V  sna. 

s  than  a,  f.  post,  pillar,  [for  *stul-na,  fr. 
v'*stul  or  *stal,  an  extended  form  of 
V*sta,  Skt.  stha:  cf.  Ger.  Stolle(n),  Old 
High  Ger.  stollo,  *stol-no,  'prop,  post'; 
<rrv\-os,  '  post,  pillar ' ;  these  words,  like 
<rrtj\ij,  Doric  trrd\a,  '  prop,  post,'  presup- 
pose the  root  in  causal  mgs,  'cause  to 
stand,'  i.e.  (a)  'keep  from  falling,  prop 
up/  and  (b)  'set  up,'  as  a  pillar:  the  root 


appears  also  in  Ger.  Stall,  Eng.  stall, 
'stand,  i.e.  standing-place,'  and  in  Ger. 
still,  Eng.  still,  '  standing,  not  moving.'] 

V  sna  (snati;  sasnau;  snasyati,  -te; 
snata;  snatum;  snatva;  -snaya).  bathe; 
perform  a  religious  ablution,  esp.  at  the 
end  of  religious  studentship  (62 6)  or  of  a 
vow.  [orig.  sna  or  snu  (so  stha,  sthu) : 
cf.  V  ffvv  in  Hwfov,  *t-ffv*f-ov,  'swam';  Lat. 
nd-re,  '  swim ' :  see  also  under  naii.] 

snataka,  a.  who  has  performed  the 
ablution  customary  at  the  end  of  religious 
pupilage,  [snata,  1222.] 

s  nan  a,  n.  a  bathing,  religious  ablution. 
[Vsna,  1150.] 

snana-glla,  a.  (having  bathing  as  a 
habit,  i.e.)  practicing  religious  ablutions. 
[1302.] 

snayin,  a.  performing  religious  ablutions. 
[Vsna,  1183s,  258.] 

snayu,  f.  n.  —1.  sinew,  257.  [perhaps 
'  ligament,'  from  V  sa  or  si,  '  bind,  ligare,' 
q.v. :  if  so,  it  is  formed  from  the  present- 
stem  sina  (see  1148.  3b  and  cf.  sunva), 
abbreviated  to  sna,  with  suffix  u  (1178b) 
and  interposed  y  (258)  :  cf.  Old  High 
Ger.  se'nawa,  Ger.  Sehne,  AS.  sinu,  Eng. 
sinew,  which  point  to  a  Goth.  *sinava: 
that  sna-yu  and  its  older  equiv.  sna- van 
are  abbreviated  forms  (for  sina-)  would 
appear  from  the  Germanic  cognates.] 

snayu-bandha,  m.  sinew-band,  i.e.  bow- 
string. 

V  snih  (snihyati ;  snigdha).  —1.  be 
supple,  greasy,  moist ;  and  so  —  2.  stick 
to,  i.e.,  as  in  Eng.,  be  attached  to,  be 
fond  of. 

snu,  n.  collateral  form  o/sanu.     surface. 

sneha,  m.  —1.  stickiness;  —2.  viscid  and 
smooth  stuff;  oil;  fat;  —3.  attachment, 
love,  friendship,  [v'snih:  for  connection 
of  1  and  3,  see  snih.] 

V  spa 5,  older  form  of  V 1  pac,,  q.v. 

V  sprdh  (spardhate  ;  pasprdhe  ;  spar- 
dhita;  spardhitum).  contest  the  pre- 
cedence among  one  another ;  emulate  ; 
strive. 

spfdh,  f.  rival  ;  opponent;  foe. 
[V  sprdh.] 

V  sprg   (sprgati,  -te;  pasparga,  paspr§6 ; 


[281] 


[Vsru 


aspraksit,  asprksat;  spraksyati;  sprstd; 
sprastum;  sprstva;  -spfgya).  touch. 
+  upa,  —  1.  touch,  103  22;  reach  to, 
RV.  x.  125.  7 ;  —  2.  w.  apas,  touch  water, 
technical  term  for  symbolical  purification, 
by  dipping  the  hand  in  a  dish,  by  rinsing 
the  mouth,  or  by  washing,  104 17>  22 ;  word 
for  water  to  be  understood,  65  6. 

sprastavya,  grdv.  to  be  touched. 
[Vsprg,  241.] 

V  sphur  or  sphr  (sphurati,  -te;  aspharit; 
sphurita).  make  a  quick  or  jerky 
motion:  —1.  dart,  trans.;  with  the  foot, 
kick;  —  2.  dart,  intrans.;  twitch  (of  the 
eye,  arm) ;  —3.  (of  the  lightning)  flash. 

[for  *spr,  '  quiver,  jerk,  kick,  flutter ' : 
cf.  a-cnratp-oi,  'struggle  convulsively'  (as 
a  fish  just  out  of  water) ;  Lat.  spernere, 
'  kick  away,  reject ' ;  Eng.  spur,  '  goad 
with  the  heel ' ;  spurn,  '  kick  away ' :  see 
also  under  parna.] 
+  p  r  a ,  shake,  tremble. 

sphya,  m.  wooden  splinter,  shaped  like  a 
knife  and  as  long  as  the  arm,  for  use  at 
the  sacrifice. 

sma,  enclitic  and  slightly  asseverative  par- 
ticle, 7917,  68;  accompanying  a  verb  which 
is  in  the  present  tense  but  has  the  value  of  a 
past,  28,  819,  12 21;  explained  at  778b 
and})2. 

V  ami  (smayate  ;  sismiye'  ;  asmayista  ; 
smita;  smitva;  -smitya).  smile;  smile 
bashfully;  blush,  [cf.  <t>i\o-fi/u.etS-fis,  'fond 
of  smiles,'  stem  0-/m8ej,  as  in  Hesychian 
jueTSos,  '  smile ' ;  yue«8ao>,  '  smile ' ;  Lat. 
ml-ru-s,  '  wonderful,'  mlrdri,  '  wonder '  (for 
mg,  cf.  smaya,  'wonder');  Middle  High 
Ger.  smie-r-en,  smie-l-en,  '  smile ' ;  Eng. 
smile,  smirk.'] 
+  v  i ,  be  astonished. 

smita,  a.  smiling;  as  n.  [1176a],  a  smile, 
[ppl.  of  \fsmi.] 

smita -purva,  a.  previously  smiling, 
with  a  smile.  [for  irreg.  order,  see 
1291.] 

V  smr  (smarati;  sasmara ;  smarisyati; 
smrta ;  smartum ;  smrtva;  -smftya). 
—  1.  remember,  both  keep  in  mind  and 
call  to  mind ;  —  2.  call  to  mind,  i.e.  hand 
down  by  memory,  hand  down  by  tradi- 


tion, hand  down  —  see  the  important  word 
smrti; 

—  smrta  :  —  1.  remembered  ;  —  2. 
handed  down  by  smrti  or  taught  by 
tradition ;  and  so  —  3.  declared  to  be  •  •, 
61 2 ;  passing  for  •  • ;  regarded  by  tra- 
dition as  •  •,  63 6 ;  to  be  variously  para- 
phrased;  margo  'yam  smrtas,  this  is,  we 
are  taught,  the  path,  21 " ;  called,  22 5, 
57  6. 

[cf .  fj.fp-fj.fp-a  fpya,  '  memorable  works ' ; 
fifpipva,  '  anxious  thought,  care ' ;  /j.dp-Tvp, 
'  rememberer,  witness ' ;  (j.f\fiv,  '  care  for ' ; 
fj.t \\eiv,  '  hesitate,  delay,  be  going  to 
do ' ;  Lat.  me-mor,  '  mindful ' ;  memoria, 
'  memory ' ;  mor-a,  '  hesitation,  delay.'] 
+  vi,  forget. 

smrti,  f.  —1.  remembrance;  —2.  tra- 
dition (see  Vsmr2);  tradition  which  is 
handed  down  and  accepted  as  authorita- 
tive (except  gruti,  q.v.} ;  defined,  58 18,  see 
note;  a  work  based  on  such  tradition;  a 
law-book.  [Vsmr.] 

smrti-gila,  dual  n.  tradition  and  habits 
(habits  in  collective  sense,  i.e.  usage). 
[1253a.] 

s  y  d  [499a],  pron.  that ;  cf.  tya. 

V  syand   or   syad  (syandate;   sasyandS; 
asyan    [890 2]  ;     syantsyati ;     syanna  ; 
syanttum;  syattva;  -syadya).     run  (of 
animate  beings  and  of  fluids) ;  flow. 
+  abhi,  flow  unto. 
+  p  r  a ,  flow  forth  or  away. 

syona,  a.  soft;  mild;  tender. 

srakva,  m.  corner  of  the  mouth;  mouth, 
jaws. 

sragvin,  a.  wearing  a  wreath,  [sraj, 
1232.] 

sraj,  f.  wreath,  garland.  [Vsrj,  mg  4, 
'twist,'  just  as  AS.  wristf,  Eng.  wreath,  fr. 
AS.  wrlftan,  Eng.  writhe,  'twist'  (under 
Vvrt).] 

sravanti,  f.  flowing  (water),  stream, 
[ppl.  of  Vsru.] 

V  sru  (sravati;  susrava;  asravit;  sravis- 
yati;  sruta).  —1.  flow,  stream;  —2. 
flow  or  trickle  away,  waste  away,  become 
lost,  60 9.  [cf.  pew,  *o-peF-ta,  Lithuanian 
srav-j-u,  '  flow,'  Irish  sruth,  '  stream ' ;  cf . 
also  Church  Slavonic  stru-ja,  'stream,' 


sruc] 


[282] 


Ger.  Stro-m,  Eng.  strea-m,  with  t  between 
s  and  r  (see  under  usra  and  svasr) : 
further  pev-/j.a,  'stream';  Lat.  Ru-mo, 
'The  River/  old  name  of  the  Tiber:  w. 
a-srav-a-t,  cf.  Uppee,  *^-<rpeF-e-T.] 

sruc,  f.  one  of  the  large  sacrificial  ladles 
(as  long  as  the  arm),  of  which  there  are 
three,  juhii,  upabhrt,  and  dhruva,  see 
102 u  N.  ;  used  for  pouring  ghee  in  the 
fire,  [akin  w.  v'sru.] 

sruva,  m.  a  small  sacrificial  ladle  (a  cubit 
long),  used  for  dipping  from  the  pot  and 
pouring  into  the  sruc.  [akin  w.  Vsru.] 

sr6tas,  n.  stream.     [Vsru,  1152a.] 

svd  [525*],  —  1.  pron.adj.  own;  my  own, 
73 18}  7812,20.  thy  own>  69 16,  86*;  his 
own  or  his,  4 1T,  45 3,  etc. ;  her,  8 10 ;  their 
own  or  (each)  his  own,  14 8;  indef.,  one's 
own,  58  w,  66 6 ;  very  often  at  the  beginning 
of  cpds:  my,  10 **,  21 10;  his,  31 9,  etc.; 
their,  27  9;  our,  etc.,  see  following  words; 

—  2.  m.  kinsman,  friend  ;  —  3.  (like 
atman)  one's  self,  see  513 2;  one's  natural 
self  or  condition ;  —  4.  n.  (like  Goth,  sves) 
possessions,  property,  [cf.  EC'S,  *<7eFo'-s, 
and  6's,  ?},  ov,  and  ff<p6s,  '  own ' ;  Old  Lat. 
sovo-s,  Lat.  suu-s,  'own';  Goth,  sve-s,  AS. 
swies,  '  own ' ;  also  ?,  cr<f>f,  Lat.  se,  Goth. 
si-k,  Ger.  si-ch,  '  self.'] 

svaka,  a.  own;  his  own,  etc. ;  equiv.  to 
sva.  [sva,  1222a.] 

sva-ksatra,  a.  (having  self-rule,  i.e.) 
free. 

sva-cchanda,  m.  own  will,  [chanda, 
227.] 

svacchanda-vanajata,  a.  (by  its  own 
will,  i.e.)  spontaneously  wood-grown,  i.e. 
growing  wild  in  the  wood. 

V  svaj    (svajate ;    sasvaje  ;    svajisyate ; 
svakta ;    svaktum;   svajitva;    -svajya). 
embrace. 
+  pari,  embrace. 

V  svad  (svadati,  -te ;  sasvade;  svatta ; 
svadayati,  svadayati).  —1.  act.  make 
savory,  season ;  fig.  make  agreeable ; 
—  2.  mid.  be  savory,  relish,  intrans,;  —  3. 
mid.  relish,  trans. ;  take  pleasure  in.  [cf . 
ayS-avw,  'please,'  aorist  evaSe,  W-oTaS-e, 
'pleased';  ^8o/w»,  'rejoice';  see  also 
under  svadu.] 


sva-dharma,  m.  own  duty. 

1  svadha,  f.   —1.    wont,   habit,   custom, 
76 7;   rule;    <l9os;  —  2.  accustomed  place, 
home,  %6os;  —3.   (wonted  condition,  i.e.) 
comfort;  joy;  bliss,  83 12;  pleasure,  73 u; 
svadham    anu     nas,    according    to    our 
pleasure,  i.e.  exactly  to   our  wish,  73 13; 
svadhaya  and    svadhabhis :    in    wonted 
wise;  with  pleasure,  gladly;  (gladly,  i.e.) 
willingly,  freely,  84  n.    [cf .  e0os,  '  custom,' 
^Qos, '  wonted  place,  haunt,'  ef-a>0-a,  '  am  ac- 
customed ' ;  AS.  sidu,  Ger.  Sitte, '  custom.'] 

2  svadha,  f.  sweet  drink;  esp.  a  libation 
of    ghee   to   the   Manes.        [perhaps  for 
2  sudha  :    for   the    etymology,    cf.  sva- 
dha   adhayat,     '  he     drank     the     sweet 
drinks,'  RV.] 

svadhavant,  a.  —1.  (having  his  wont, 
i.e.)  keeping  to  his  custom,  faithful,  con- 
stant; —  2.  (having  bliss,  i.e.)  blessed, 
7817,  79*- 15.  [Isvadha,  1233:  see  mgs  1 
and  3.] 

svadhiti,  m.  f.  axe. 

V  svan  (svanati,  -te;  sasvana;  asvanit, 
asvanit ;  svanita).  sound,  resound,  roar, 
[cf .  Lat.  sonus,  '  sound ' ;  Old  Lat.  son-it, 
'  sounds ' ;  AS.  swinsian,  '  sound ' ;  Eng. 
swan,  so  named  from  its  song;  similarly 
in  Ger.  the  cock  is  called  Hahn,  a  name 
akin  w.  Lat.  can-ere,  '  sing '  —  cf .  Hamlet 
i.  1. 160,  "  the  bird  of  dawning  singeth."] 

svana,  m.  sound;  roar  (of  wind). 
[Vsvan.] 

svana  s,  n.  roar,     [do.] 

V  svap    (svapiti    [631];    susvapa   [785 8] ; 
asvapslt ;      svapsyati  ;      supt&     [954b] ; 
svaptum;    suptva;    svapayati).     sleep; 
fall   asleep;    supta,   sleeping;    cans,   put 
to   sleep.      [cf .   Lat.   sop-or,    '  sleep ' ;  w. 
caus.,  cf .  Lat.  sopire,  '  put  to  sleep  ' ;  see 
also  under  svapna.] 
+  ni,  go  to  sleep;  caus.  put  to  sleep. 
+  pra,    fall     asleep;    prasupta,    fallen 
asleep,  asleep,  sunk  in  sleep. 

svapas,  a.  having  good  works,  i.e.  wonder- 
working, [su  +  apas,  1304b.] 

svapu  [352],  f.  perhaps  besom,  [perhaps 
for  su-pu,  '  cleaning  well ' :  for  va  in 
place  of  u,  cf.  2 svadha:  for  mg,  cf. 
pavana.] 


[283] 


[svastyayana 


svapna,  m.  —  1.  sleep;  —  2.  dream. 
[Vsvap,  q.v. :  cf.  vir-vo-s,  Lat.  som-nu-s, 
'  sleep  '  ;  AS.  swef-n,  '  sleep,  dream '  ; 
Chaucerian  swefn,  '  dream  ';  Lat.  somnium, 
'  dream ' :  for  connection  of  1  and  2,  cf . 
61 9,  where  either  sense  fits.] 

svapna-manavaka,  m.  the  Dream- 
manikin,  name  of  a  certain  magic  whose 
performance  brings  dreams  that  become 
realized,  51 8. 

sva-bhava,  m  own  way  of  being,  in- 
herent nature,  ingenium,  as  distinguished 
from  acquired  qualities,  see.  guna  2,  and 
22 21  ;  svabhavat,  by  nature  [291 2], 
naturally. 

svabhava-dvesa,  m.  natural  hatred. 
[1280b.] 

svayam-vara,  m.  self-choice;  esp.  free 
choice  of  a  husband,  which  was  allowed 
to  girls  of  the  warrior  (ksatriya)  caste,  a 
Swayamvara. 

svayam  [513],  pron.  own  self,  self;  him- 
self, etc. ;  referring  to  subject,  48  3,  etc  ;  all 
by  itself,  of  its  own  accord,  93 9;  referring 
to  predicate,  1 10.  [from  sva  with  nom. 
case  ending  -am  (cf.  tv-am,  a-y-am),  and 
interposed  y,  cf.  258.] 

svayam-bhii  [352],  a.  self -existent ;  asm. 
epithet  of  Brahma. 

svayam-mrta,  a.  dead  of  himself . 

sva-yukti,//>£  own  team  [acct,  1274: 
for  mg,  cf .  the  Dutch  and  the  American 
Eng.  span  (of  horses)  w.  AS.  spannan, 
'join.'] 

V  svar  (svarati  ;  asvarsit ;  asvarit). 
sound,  [cf  ffvp-iy^,  'pipe,  flute';  Lat. 
su-sur-ru-s,  '  a  humming ';  Eng  swar-m^\ 

svar  [388d],  pronounced  siiar  in  the  Veda, 
n.  —1.  the  sun,  71 19;  —  2.  sunlight,  sun- 
shine; light,  79 9,  —3.  (the  place  of  the 
light,  cf.  rajas)  heaven,  91 6,  92 8;  —  4. 
one  of  the  three  "  utterances,"  see 
vyahrti. 

[cf.  Sfip-ios,  2efp,  '  sun,  dog-star'  ; 
ffe\-as,  'light';  (Tf\-i\vr\,  'moon';  Lat. 
ser-enus,  '  bright ' ;  sol,  AS.  sol,  '  sun ' ; 
AS  swel-an,  Eng.  sweal,  'burn,  glow,  waste 
away  by  heat ' ;  and  the  kindred  swelter, 
'  be  overcome  by  heat,'  whence  sweltry  or 
sultry:  if  the  forms  with  r  and  /  are  fr. 


extended  forms  of  a  root  *su,  '  to  light,' 
and  if  svar  is  a  direct  deriv.  of  the  same 
V*su  (sii-ar),  we  may  compare  Ger.  Sonne, 
AS.  su-nne,  Eng.  sun,  AS.  sunnan  dxg, 
Eng.  Sun-day. ~\ 

sva-riipa,  n.  own  form  or  shape;  true 
nature,  40 19. 

svarupa-bhava,  m.  the  becoming  or 
being  the  true  form  (of  names),  i.e.  the 
use  of  the  true  form  (of  a  person's  name). 
[1280b :  svarupa  is  used  predicatively.] 

svar-ga,  —1.  a.  going  or  leading  to  the 
light  or  to  heaven ;  situate  in  the  heavenly 
light,  heavenly ;  esp.  w.  loka,  svargo  lo- 
kas,  the  heavenly  world,  heaven,  103  5>  14>  16 
—  also  as  one  word,  see  svargaloka ;  —  2. 
m.  without  loka,  heaven,  64  9,  GO1. 

svarga-gamin,  «.  going  to  or  attaining 
heaven. 

svarga-loka,  m.  the  heavenly  world, 
heaven,  103 ". 

svar-bhanu,  m.  Suarbhanu,  name  of  a 
demon  causing  the  eclipse  of  the  sun, 
cf.  the  later  rahu.  [poss.  'having,  i.e 
withholding  the  sun's  rays.'] 

s  vary  a,  pronounced  svaria,  a.  sounding; 
of  a  thunderbolt,  whizzing.  [V  svar, 
1213.] 

svalamkrta,  a.  well  adorned.  [su + 
alamkrta:  see  alam.] 

sva§va,  a.  with  goodly  horses.  [sii  + 
a§va,  1304b.] 

svasr  [373],  f.  sister.  [cf.  Lat.  sdror, 
AS.  sweoster,  swuster,  Eng.  sister :  cf. 
3692  and  1182f :  for  t  between  s  and  r, 
cf.  Easter,  under  usra,  and  stream  under 

V  sru.] 

svasti,  pronounced  suasti  in  Veda,  —  1. 
f.  (like  the  Eng.  well-being,  i.e.)  welfare; 
blessing;  —2.  svasti,  instr.  [336 3  end], 
with  luck,  happily;  hence  —3.  the  inde- 
clinable nom.-acc.  neut.  svasti,  luck,  hap- 
piness, 84 l ;  svasty  astu  te,  a  blessing  on 
thee.  [sii  +  an  unused  asti,  '  be-ing,'  fr. 

VI  as,  'be,'  1157  la.  acct,  1288b.] 
svasti-da  [352],  a.  bestowing  welfare, 
svastyayana,    n.  sing,  and  pi.      (luck- 
progress,  i.e.)  wel-fare,  prosperity;  bless- 
ing;    and    so    benediction,    101 2,    106 4; 
pi.  the  blessings,  i.e.  Vedic  hymns   con- 


svastha] 


[284] 


taining  the  word  svasti,  106  8.  [svasti  + 
ay  ana:  acct,  1271:  with  -ay  ana,  cf.  -fare 
in  wel-fare.'] 

sva-stha,  a.  being  in  one's  natural  con- 
dition, self-contained,  healthy,  well. 

svadas,  n.  agreeableness,  t'n  pra-svadas. 
[Vsvad,  1151.  Ib:  cf.  ^5os  (sic),  Doric 
55oy,  'pleasure.'] 

svadu,  a.  tasting  good,  savory;  sweet. 
[Vsvad,  q.v.,  1178a:  cf.  rjSvs,  Doric  a8w, 
*<rFd5i>-y,  Lat.  svdvis,  *svadv-i-s,  AS.  swete, 
Eng.'  sweet.'] 

svadhyayd,  m.  the  reading  or  repeat- 
ing to  one's  self,  study  (of  the  Veda), 
[adhyaya.] 

svami-karya,  n.  master's  business. 

svami-kumara,  TO.  the  Lord  Kumara, 
name  of  Skanda,  god  of  war,  see  kartti- 
keya  and  kumara. 

svami-guna,  m.  ruler-virtue. 

svamin,  m.  owner,  proprietor,  master, 
lord ;  opp.  of  servant,  subject,  wife,  [sva, 
'own,' 1231.] 

svami-seva,  f.  the  serving  one's  mas- 
ter. 

svami-hita,  n.  master's  welfare. 

svartha,  m.  own  affair  or  cause,   [artha.] 

sv  ah  a,  excl.  used  when  making  oblations, 
hail,  w.  dot.,  103s;  at  the  end  of  an  invoca- 
tion, like  Amen,  99 13. 

V  svid  (sv6date;  svidyati,  -te;  sisvide; 
svinna).  sweat.  [svidyami=i8ta,  'sweat'; 
cf.  T5os,  IS-pws,  'sweat,'  ISpow,  'sweat'; 
Lat.  sudd-re,  'sweat,'  denom.  of  *sudu-s, 
'sweat';  sud-or,  'sweat';  Lettish  swidrs, 
'  sweat ' ;  AS.  noun  swat,  Eng.  sweat  : 
observe  that  though  there  is  a  word  for 
'sweat'  common  to  most  Indo-European 
tongues,  there  is  no  such  common  word 
for  '  be  chilly.'] 

sveccha,/.  own  will ;  svecchaya,  accord- 
ing to  one's  inclination,  at  will,  [iccha.] 

sv6da,  m.  sweat.     [Vsvid.] 


h  a ,  enclitic  and  slightly  asseverative  particle, 
64*;  in  the  Veda,  78 »,  79*,  02";  ™  the 
Brdhmanas,  94 8,  and  very  often  (so  pages 
95-6),  103 15  (quotation  from  a  Brdhmana) ; 
in  the  Sutras,  to  be  sure,  of  course,  desig- 


nating that  the  author  agrees  with  the  view 
or  method  mentioned,  99 19,  101s,  1031*-16; 

—  very  common  at  end  of  half-cloka,  7 15 ; 

esp.  after  a  3d  sing.  perf.  (w w),  94,  10 2; 

so    iti    ha,    12 8  ;    —combinations:    •  •  iti 
hovaca,  "•  •,"  he  said,  61 18;  so  hovaca, 
hocus,   95 18,   96 18.      [this   word   appears 
also  as  gha  in  the  Veda :  cf .  7«,  Doric  70, 
enclitic  asseveratives.] 

hansa,  m.  goose,  gander;  perhaps  applied 
also  to  the  swan  and  like  water-fowl, 
[prob.  a  consonantal  stem,  transferred 
(399)  to  the  a-declension,  and  so  orig. 
*ghans :  cf .  x^v>  Lat.  ans-er,  Lithuanian 
sast-s,  Irish  ^oss,  Ger.  Gans,  AS.  ^ros, 
Eng.  ^roose :  even  the  s  of  *ghans  may  be 
derivational ;  cf .  AS.  gan-d-ra,  *gan-ra, 
Eng.  gander;  Old  High  Ger.  gan-azzo, 
'  gander ' ;  AS.  gan-et,  Eng.  gannet,  '  sea- 
fowl.']  - 

hatd,  see  954d. 

hatya,  n.  slaying.  [Vhan,  1213c  and  a 
(middle),  cf.  954d.] 

V  han  (Mnti  [637]  ;  jaghana  [794d]  ; 
hanisyati;  hatd  [954d];  hantum;  hatva; 
-hatya;  hanyate ;  jighansati  [1028f]). 

—  1.  strike ;    strike  down ;  smite  or   slay, 
70 2,  etc.;  kill,  28 6,  35 14,  etc.;  overcome; 

—  2.  destroy,  37 19;  bring  to  nought;  (of 
darkness)    dispel,   18 8;   —desid.  wish   to 
smite  or  afflict,  78 16  ; 

—  hata,  —  1.  smitten,  slain,  98  4 ;  killed, 
23 21;  —2.  destroyed,  ruined;  lost,  27 18, 
42  !;  —3.  pounded. 

[with  han-mi,  cf .  Odva,  *9ft>-jw,  '  smite ' ; 
w.  ja-ghn-us,  cf .  %-ire-q>v-ov,  '  slew ' ;  w. 
hata,  *ghata,  cf .  <par6s,  '  slain ' ;  w.  ghana, 
q.v.,  '  a  slaying,'  cf .  <f>6vos,  '  slaughter ' ;  w. 
ha-ti,  '  a  smiting,  slaying,'  cf .  Old  High 
Ger.  gun-d,  AS.  gitfS,  ^wn-iS,  '  battle ' ;  AS. 
guft-fana,  Old  High  Ger.  gund-fano,  '  battle- 
flag';  fr.  the  last  form  (not  fr.  the  AS.), 
through  the  French,  comes  Eng.  gonfanon, 
gonfalon ;  for  mg  of  gift,  cf.  Ger.  schlagen, 
'  smite,  slay,'  with  Schlacht,  '  battle ' :  for 
senses  under  1,  observe  that  AS.  sledn 
(whence  Eng.  slay)  means  'smite'  and 
then  also  '  slay.'] 

+  ava,  strike  down  ;  bring  to  nought. 
+  a,  strike  upon;  hurl  (a  bolt)  upon  (loc. 


[285] 


[VI  ha 


w.  adhi) ;  mid.  strike   (one's   thigh   with 

one's  hand). 

+  ud,  force  up;  uddhata  [163],  raised. 

-fni,  strike  down;  slay. 

+  p  a  r  i ,  strike  around ;  encompass. 

+  prati,    strike  back   at   (ace.);    strike 

against  so  as  to  transfix,  to  broach  (on  a 

lance,  loc.}. 

+  sam,    strike   together;    (of   the   eyes) 

close ;  unite,  combine. 

ban  [402],  vbl.  slaying,  slayer,  in  cpds. 
[Vhan.] 

hanta,  interjection,     come!  goto! 

hantavya,  grdv.  to  be  slain,  occidendus. 
[Vhan,  964.] 

hantf,  m.  slayer,  destroyer.     [\/han.] 

V  liar  (haryati,  -te).  be  gratified,  take 
pleasure;  take  pleasure  in  (ace.),  and  so, 
desire,  long  for.  [perhaps  a  transfer  (see 
761a  and  b)  from  the  yd-class,  with 
change  of  accent,  and  so  properly  an 
irregular  pass,  to  V 1  hr,  '  take  '  (reg. 
hriyate) ;  for  the  mg,  cf.  Eng.  be  taken, 
i.e.  '  be  charmed/  and  hara  2  :  some  take 
Vhar  as  representing  Indo-European  *ghel 
(ghicel),  and  connect  it  w.  0e'\o>,  'will,' 
Eng.  will;  cf.  also  V2vr.] 
+  p  r  a  t  i ,  long  for,  entice. 

hara,  a.  —1.  taking,  receiving;  —2.  (like 
the  Eng.  carrying  away,  taking)  charm- 
ing ;  —  3.  carrying  off,  removing,  destroy- 
ing ;  as  m.  Hara,  the  Destroyer,  a  name 
of  (^iva,  5521.  [V 1  hr,  see  its  mgs.] 

ha  ran  a,  a.  holding.     [Vlhr,  'hold.'] 

haras,  n.  grip;  esp.  the  seizing  or  devour- 
ing power  of  fire.  [V 1  hr,  '  hold.'] 

h.d,ri,  a.  fallow,  pale  yellow,  yellowish; 
greenish ;  as  m.  du.  (cf.  Eng.  pair  of  bays, 
i.e.  bay  horses)  the  fallow  steeds,  esp.  of 
Indra,  his  coursers.  [V*ghr,  *hr,  'be 
yellow,'  is  inferrible,  but  not  quotable : 
cf .  x^w-P^s>  '  greenish-yellow  ' ;  X^T], 
'verdure';  Lat.  helus  or  holus  or  olus, 
'  greens,  vegetables ' ;  helvus,  '  grayish- 
yellow';  AS.  geolo,  Eng.  yellow;  also 
gol-d  (cf.  hiranya).] 

harit,  a.  fallow,  yellowish ;  asf.  fallow 
mare,  esp.  of  the  Sun-god.  [V*ghr  *hr 
under  hari:  383d  3.] 

harivant,  a.  having  fallow  steeds ;  asm. 


lord  of  the  coursers,  i.e.  Indra,  see  hari. 
[hari,  1233.] 

harmya,   n.    a  strong  building;  dwelling. 

harsa,  m.  joy.     [Vhrs.] 

halahala,  m.  n.  a  certain  deadly  poison. 

hava,  m.  call.    [Vhu.] 

havani,  f.  sacrificial  ladle,  [prop.  fern, 
of  a  substantival  nomen  agentis,  havana, 
Vhu,  1150d,  'the  sacrificing'  instrument.] 

havfsmant,  a.  having  an  oblation ;  asm. 
offerer,  [havis,  1235.] 

ha  vis,  n.  oblation,  which,  as  gift  for  the 
gods,  is  offered  wholly  or  partly  in  the 
fire ;  generally,  grain  (parched,  boiled,  as 
porridge,  or  as  baked  cake),  milk  in 
divers  forms,  fat,  and  —  best  of  all  — 
Soma.  [Vhu,  1153.] 

havya,  n.  oblation,  [prop,  grdv.,  'offe- 
rendum,'  Vhu,  1213.] 

havya,  grdv.  invocandus.     [Vhu,  1213a.] 

havya-vah  [403],  a.  carrying  the  offer- 
ing (to  the  gods) ;  as  m.  oblation-bearer 
(used  of  Agni),  selections  Ivi.,  Ixvi. 

V  has  (hasati,  -te;  jahasa,  jahase  ;  hasis- 
yati;  hasita;  hasitum;  hasitva;  -hasya). 
laugh. 

+  p  r  a ,  laugh  out,  laugh. 
+  vi,  laugh  out. 

hasa,  m.  laughter.     [Vhas.] 

hasta,  m.  hand;  (of  an  elephant)  trunk; 
(of  a  tiger)  paw;  at  end  of  cpds  [1303 2 
end],  having  •  •  in  the  hand. 

hasta- gfhya,  grd.  taking  by  the  hand. 

hasta-grabha,  a.  grasping  the  hand, 
[acct,  1270.] 

h  a  s  t  i  n ,  a.  having  hands  ;  w.  mrga,  the 
beast  with  the  hand,  i.e.  trunk,  Vedic 
designation  of  the  elephant;  as  m.  ele- 
phant ;  Hastin,  name  of  an  ancient  king, 
[hasta,  q.v.] 

hastinapura,  n.  Hastinapura,  a  town 
on  the  Ganges,  home  of  the  Kurus,  said 
to  have  been  founded  by  king  Hastin. 
[cf.  pura.] 

h  a  s  t  i  -  r  a  j  a ,  m.  elephant-king,  leader  of 
a  herd  of  elephants. 

hasti-snana,  n.  ablution  of  an  elephant. 

V  lha  (jihite  [664];  jahe;  ahasta;  has- 
yate ;  hana;  hatum).  move,  intrans., 
run  away,  yield. 


V2ha] 


[286] 


V  2  ha  (jahati  [665];  jahau;  ahasit  [913] ; 
hasyati ;  hind  [957a]  ;  hatum ;  hitva  ; 
-haya;  hiyate,  hiyate).  —  1.  leave,  i.e.: 
quit ;  leave  in  the  lurch,  82 l  ;  desert, 
86 13;  leave  behhid,  85 15;  abandon,  cast 
off  ;  lay  aside,  83 u  ;  relinquish ;  —  2. 
hiyate,  be  forsaken  or  left  behind;  fall 
short  or  be  deficient;  become  deficient, 
decrease;  deteriorate,  be  lowered,  19 9; 

—  hind:   —1.  forsaken;    —  2.    (like  Eng. 
abandoned)  vicious,  low,  low-lived,  19  9; 

—  3.    at  end  of  cpds,   abandoned  by  •  •, 
i.e.   destitute   of  •  •,  free   from  •  •.      [cf. 
xn-po-s,    '(forsaken)     destitute/     x^-Pa> 
'  widow ' ;  Lat.  fa-mes,  '  lack,  hunger.'] 

+  pari,     —1.    forsake;     —2.   pass,    be 
lacking,  decrease ;   come  to  an  end,  see 
simple  verb. 
-f  vi,  leave;  vihaya,  passing  over. 

ha,  excl.  of  pain  or  astonishment.     [1135a.] 

harya,  grdv.  to  be  taken  away  or  stolen. 
[Vlhr, '86126/963%.] 

hasin,  a.  laughing.     [Vhas,  11838.] 

hasya,  grdv.  to  be  laughed  at;  as  n. 
laughter;  ridicule.  [Vhas,  963 8c.] 

V  hi   (hin6ti,    hinute;   jighaya;    ahaisit; 
hesyati  ;    hita).      set  in   motion,   drive, 
impel, 
-fpra,  send  off  or  away ;  deliver  over. 

hi,  particle.  —1.  asseverative :  surely, 
verily,  indeed,  18»»,  22  2°,  23 21,  28 15, 
35 21,  83 l,  etc.;  —2.  giving  a  reason: 
because;  f  or,  3 19,  etc.,  53  2,  70  » ;  -3.  w. 
interrogatives,  pray,  II1,  13 14;  —finite  verb 
accented  w.  hi  [595d],  72 18 ;  hi  never  at  beg. 
of  sentence. 

V  hins  (hindsti  [696];  jihinsa;  ahinsit; 
hirisisy  ati ;  hirisita ;  hinsitum ;  hinsitva ; 
-hinsya).  hurt,  harm,  slay,  [perhaps, 
orig.,  desid.  of  v'han,  see  696.] 

hinsa,  f.  a  harming,  injuring,  [vhins, 
1149.] 

hirisra,  a.  harming;  asm.  a  savage  or 
cruel  man.  [Vhins,  1188a.] 

hita,  ppl.,adj.  —1.  put,  set;  placed;  and 
so  —2.  pregnantly  (like  Eng.  in  place,  i.e. 
'in  the  right  place,'  and  Ger.  gelegen, 
'lying  aright,  i.e.  convenient'),  fit,  con- 
venient, agreeable ;  yadi  tatra  te  hitam, 
if  it  suits  thee  there ;  advantageous,  salu- 


tary ;  —  3.  as  n.  welfare,  safety.  [V 1  dha, 
'  put,'  954c  :  -dhita  in  Veda :  cf .  6cr6s, 
'set.'] 

hita-kama,  a.  wishing  one's  welfare, 
well-wishing,  [see  kama.] 

hiteccha,  /.  desire  for  the  welfare  (of 
another),  [iccha.] 

hitopadega,  m.  salutary  instruction ; 
Hitopade9a,  name  of  a  collection  of 
fables.  [upadeQa.] 

him  a,  m.  the  cold;  winter.  [the  stem 
*X<AIO,  'winter,'  appears  in  x'M«-P°-*»  lit- 
'winter-ling,  i.e.  a  one-winter-old  or  year- 
ling goat,'  named  x'A«yo*  precisely  as  is 
the  dialectic  Ger.  Ein-winter,  '  a  one-winter- 
old  goat ' ;  cf .  xfy""P«>  '  she-goat,  chimera ' ; 
see  similar  names  under  vatsa :  cf .  further 
-X«M°-  iQ  Sva-xw-s,  '  very  wintry ' ;  Lat. 
-himu-  in  blmits,  *bi-himu-s,  '  of  two  winters 
or  years';  also  x'^"»  'snow,'  xe'A"«'l'> 
'  winter ' ;  Lat.  hiems,  '  winter.'] 

hiranya,  n.  gold,     [akin  w.  hari,  q.v.] 

hiranya-garbha,  m.  fruit  or  scion  or 
child  of  the  gold  (i.e.  of  the  golden 
egg,  57 3),  Hiranyagarbha  or  Gold-scion, 
name  of  a  cosmogonic  power,  the  personal 
Brahman,  91 16. 

V  hid  (Vedic  forms  [Whitney  54,  240s] : 
helant,  helamana;  jihlla,  jihile;  hilita; 
Epic,  helamana).  be  angry ;  be  incon- 
siderate or  careless. 

hind,  see  V2ha. 

V  hu  (juh6ti,  juhute;  juhava,  juhve; 
ahausit ;  hosyati ;  hut  a;  h6tum;  hutva). 
pour  into  the  fire,  cast  into  the  fire;  and 
so  offer;  make  oblation  even  of  things 
not  cast  into  the  fire ;  huta :  offered ;  as 
n.  oblation. 

[orig.  *ghu:  cf.  x«">  *X6F-CO>  'pour'; 
-s,  '  liquid,  juice ' ;  w.  hu-ta,  cf . 
-TJ-S,  '  poured ' ;  w.  a-hu-ti,  cf .  x"~(Tt~si 
'  a  pouring,'  Lat.  fu-ti-s,  '  water-pot ' ; 
further,  fons,  stem  font,  *fov-ont,  'pour- 
ing,' i.e.  '  fountain ' : 

with  the  extended  form  *ghud,  cf.  Lat. 
V/wa7  in  fund-ere,  'pour,'  AS.  geot-an,  Ger. 
giessen,  '  pour ' ;  provincial  Eng.  gut, 
'water-course';  and  Eng.  gut,  w.  like 
sense,  in  Gut  of  Canso.] 
+  &,  offer  in  (loc.) ;  ahuta :  offered;  laid 


[287] 


[Vhrs 


in  the  fire  (of  a  corpse),  84 12;  as  n.  obla- 
tion. 

huta-homa,  a.  having  offered  oblation. 

hutaga,  m.  fire;  tlie  fire-god,  Agni.  [prop, 
'having  the  oblation  as  his  food,'  aga: 
1302.] 

hutagana,  m.  fire;  the  fire-god,  Agni. 
[prop,  'having  the  oblation  as  his  food,' 
agana:  1302.] 

V  hii  or  hva  (havate  and  huvate,  Vedic ; 
classical,  hvayati,  -te  [761d2];  juhava, 
juhuve;  ahvasit  [912] ;  hvayisyati,  -te 
[935c] ;  huta;  hvatum,  hvayitum;  hutva ; 
-huya).  call;  call  upon;  invoke,  esp.  a 
god  [orig.  *ghu:  w.  hu-ta,  'called  upon, 
invoked,'  some  identify  the  Goth,  stem 
gu-\xt,  gu-da,  '  God,'  AS.  and  Eng.  God.'} 
+  a,  —1.  call  to  or  hither;  summon,  in- 
vite ;  —  2.  mid.  challenge. 
+  upa,  mid.  —  1.  call  or  summon  to 
one's  self ;  —  2.  call  encouragingly  unto. 

huti,/.  invocation.     [Vhu.] 

v'  Ihr  (harati,  -te;  jahara,  jahre;  aharsit, 
ahrsta  ;  harisyati,  -te ;  hrta ;  hartum ; 
hrtva ;  -hftya;  hriyate;  jfhirsati).  —  1. 
carry,  102 5,  104  25;  hold;  -2.  carry  unto, 
bring  ;  offer,  105 9 ;  —  3.  carry  away ; 
remove,  85 3 ;  —  4.  esp.  take  away  by 
violence  or  unlawfully,  46 4,  63 7 ;  steal, 
30 2,  67 23,  68  4,  97  6-9;  seize;  -5.  take 
lawfully,  receive  (a  gift) ;  come  into 
possession  of  (as  heir),  45  8-15;  —6.  get 
hold  of,  96 22;  become  master  of;  —  7. 
(like  Eng.  take)  charm,  captivate;  —8. 
(carry  off,  i.e.  remove,  and  so)  destroy. 
[cf.  xf/lP>  dialectic  x«Vs>  'hand';  ev-xtp- 
•fis,  '  easy  to  handle ' ;  Lat.  Air,  '  hand ' ; 
heres,  'heir,'  see  root,  mg  5.] 
-f  ava,  (carry  down,  i.e.)  move  down. 
+  vy-ava,  move  hither  and  thither,  go 
to  work,  proceed,  act. 
+  a,  —1.  bring  hither,  34 3;  fetch;  fetch 
or  get  back,  9710-11;  —2.  receive,  47 12; 
accept;  —3.  used  (like  Eng.  take)  esp. 
of  food,  take,  eat ;  —  desid.  be  willing  to 
get  back,  97 10. 

+  ud-a,  bring  out,  and  so  utter,  say,  tell. 
+  praty-a,  get  back  again;  at  II6,  in- 
correct reading  for  pra-vy-a-. 
+  v  y-  a ,      bring     out,     and    so     utter  ; 


with    vacam,     speak    words    to    a    per- 
son (ace.),  31;  similarly,  819. 
+  pra-vy-a,  utter  ;  speak. 
+  u  d ,  take  out. 
+  pari,  carry  around. 
+  pra,    —1.     (bring   forward,   i.e.   reach 
out,  e.g.  feet,  fists,  and  so)  strike,  attack, 
deal  blows ;  —  2.  throw,  esp.  into  the  fire. 
+  anu-pra,  throw  into  the  fire  or  on  a 
fuel-pile. 

+  v  i ,  —  1.  take  apart,  divide ;  —  2.  pass 
(part  of  one's  life),  64 22;  —3.  pass  one's 
time,  esp.  pleasantly;  wander  about  for 
pleasure,  enjoy  one's  self,  16 9- 12,  49 18 ;  —4. 
wander  about. 

+  s  a  m ,  bring  or  draw  together,  contract ; 
withdraw. 

+  upa-sam,  bring  or  draw  together  to 
one's  self,  mid.;  withdraw. 

V  2hr  (nrnltd).     be  angry. 

hrcchaya,  a.  lying  or  abiding  in  the 
heart  [1265];  as  m.  love,  219.  [hrd  + 
gaya,  159,  203:  acct,  1270.] 

hrcchaya-pidita,  a.  love-pained,  love- 
sick. 

hrcchaya-vardhana,  a.  increasing  or 
arousing  love. 

hrcchaya  vista,  a.  entered  by  or  filled 
with  love,  [avista,  V  vig,  1085a :  acct  of 
cpd,  1273.] 

hrcchayavistacetana,  a.  possessing  a 
love-filled  mind.  [hrcchayavista  +  c6- 
tana,  1298a,  334  2.] 

hfd  [397],  n.  heart;  esp.  as  seat  of  the 
emotions  and  of  mental  activity  in  gen- 
eral; also,  properly,  region  of  the  heart, 
[see  under  grad.] 

hfd  ay  a,  n.  heart;  —1.  prop,  heart,  as  an 
organ  of  the  body,  100  21 ;  —  2.  fig.  heart, 
as  seat  of  the  feelings.  [see  hrd  and 
397.] 

V  hrs  (hfsyati,  -te  [761a];  jaharsa,  jahrse; 
hrsita,  hrsta ;  -hfsya;  harsayati,  -te). 
be  excited,  esp.  with  pleasure  or  fear;  (of 
the  hair)  bristle  or  stand  on  end  by  rea- 
son of  fright  or  pleasure ;  be  impatient ; 
—  hrsta,  delighted;  —  hrsita:  (of  the 
hair)  standing  on  end;  (of  flowers)  not 
drooping,  unwithered,  fresh ;  —  intens.  be 
very  impatient,  84 1T ;  —  caus.  excite  pleas- 


hrsitasragraj  ohina] 


[288] 


[Vhvr 


antly,  gladden,  [for  ghrs :  cf .  Lat.  korr- 
ere,  »hors-ere,  'bristle,  shudder';  hirsiitus, 
'bristly,  rough';  hor-deum,  Ger.  Gers-te, 
'  barley/  so  called  from  its  bristly  ears.] 
+  pra,  give  one's  self  up  to  joy,  exult; 
prahrsta,  delighted,  glad. 

hr  sitasragrajohlna,  a.  having  unwith- 
ered  garlands  and  free  from  dust,  [hrsita- 
sraj  +  rajo-hina,  1257.] 

hetu,  m.  —  1.  prop,  an  impeller,  and  so 
occasioner,  causer,  occasion,  cause ;  hetos, 
(like  Lat.  causa)  on  account  of;  trasa- 
hetos,  from  fear ;  —  2.  reason,  argument, 
proof  i  -3.  means,  41 16.  [Vhi,  1161a.] 

hetu-gastra,  n.  reason-book,  rational- 
istic work ;  dialectics. 

he  ma  or  heman,  n.  gold. 

hemanta,  m.  winter,     [cf.  hima:  11724.] 

he  la,  f.  carelessness;  levity,  [for  hela, 
from  v  hid,  q.v.] 

haima,  a.  golden,     [hema,  1208f.] 

h6tr,  m.  —  1.  priest,  chief  priest,  whose 
assistant  in  oldest  times  was  the  adhvar- 
yu;  Agni,  as  the  chief est  hotr,  69 2,  88 6  ; 
—  2.  in  the  highly  developed  ritual,  the  first 
of  the  four  chief  priests,  see  rtvij.  [prop. 
'  offerer/  from  V  hn,  '  offer ' :  but  the  sense 
of  'invoker/  naturally  suggested  by  his 
function  in  the  ritual,  was  popularly  asso- 
ciated with  it  and  the  word  thus  connected 
with  VM,  'invoke.'] 

hotr  a,  n.  offering,  sacrifice,  both  the  action 
and  the  thing  offered.  [Vhu,  1185a.] 

h6ma,  m.  a  pouring  into  the  fire;  oblation; 


sacrifice;    observe  that  the   older  word   is 
ahuti.     [Vhu,  1166.] 

hrada,  m.  pool,  lake.     [cf.  Vhlad.] 

s  hras  (hrasati,  -te;  hrasita,  hrasta ; 
hrasayati).  become  less;  cans,  dimin- 
ish, [w.  hras-iyans,  'less/  cf.  xf'tP<av> 
*X*Pffj<av>  'worse/  and  for  the  mg, 
cf.  Lat.  detero,  '  lessen/  w.  deterior, 
'  worse.'] 

V  hrad  (hradate ;  nradita  ;  hradayati). 
sound  (of  drums);  rattle  (of  stones  or 
dry  bones).  [for  *ghrad :  cf.  KOX^O^CO, 
*/ca-xA.(£8-j'a),  '  sound '  (of  liquids,  breakers, 
rain),  Ke-xAd5-<«Js,  'resounding'  (song  of 
victory) ;  AS.  gr&t-an,  obsolete  Eng.  greet, 
'cry,  lament';  xap^S-po,  'noisy  mountain 
torrent':  see  hraduni.] 
+  sam,  strike  (intrans.)  together  so  as  to 
rattle ;  caws,  cause  to  rattle. 

hraduni,  /.  hail-stones,  hail,  [so  called 
from  its  rattling  sound,  V  hrad :  cf .  xaA.a£a, 
*Xa*.a5-ja,  Church  Slavonic  gradu,  Lat. 
grando,  stem  grand-in,  '  hail.'] 

V  hlad  (hladate;  hladayati,  -te).  cool 
off,  intrans.,  refresh  one's  self ;  cans,  cool 
or  refresh,  trans. 

hladaka,  /.  -ika,  a.  cooling,  refreshing. 
[Vhlad,  1181  and  a 3.] 

hladikavant,  a.  rich  in  cooling,  [from 
fern,  of  hladaka,  substantively1?] 

V  hvr   (hvarati,    -te  ;    ahvarsit;    hvrta ; 
hvarayati).      go  crookedly;  bend  over, 
fall. 
+  vi,  fall;  caus.  overturn. 


EXPLANATIONS  AND  ABBREVIATIONS. 


CITATIONS. 

All  numbers  below  107  refer  to  the  text  of  this  Reader,  which  is  cited  by  page  and 
line ;  thus,  79 2  means  page  79,  line  2.  When  still  more  precise  reference  is  needed,  the 
first  half  of  a  line  is  designated  by  a  and  the  second  by  b. 

All  numbers  above  107  refer  to  the  sections  of  Whitney's  Grammar.  Observe, 
however,  that  reference  is  occasionally  made  to  grammar-sections  preceding  §  107,  and 
that  the  word  "  Whitney "  is  then  prefixed  to  the  number  to  show  that  the  Grammar  is 
meant.  The  grammar-sections  sometimes  have  subdivisions  unmarked  by  letters  or 
numbers.  In  referring  to  these,  a  small  superior  number  is  used,  and  designates  the 
(typographical)  paragraph  as  counted  from  the  last  lettered  or  numbered  subsection. 
Thus  330 6  refers  to  the  paragraph  beginning  "  PI. :  nom.-voc.  masc." ;  371 12  begins  with 
"  From  ait  come  "  ;  1222  3,  with  "  The  accent  of  derivatives  " ;  1222c  2 2,  with  "  In  the 
Brahmanas." 

SIGNS. 

The  root-sign  (V)  is  prefixed  to  roots  and  quasi-roots  to  catch  the  eye  or  as  an 
abbreviation.  It  is  also  set  before  denominative  verb-stems,  although  these  are  of 
course  in  no  sense  roots. 

The  plus-sign  (  +  )  is  set  before  prepositions  with  which  verbs  appear  in  composition 
and  before  certain  other  elements  used  as  prefixes. 

A  star  (*)  signifies  that  the  word  or  stem  or  root  to  which  it  is  prefixed  does  not 
actually  occur  in  that  form. 

A  half-parenthesis  on  its  side  (v)  is  used  to  show  that  two  vowels,  which,  for 
the  sake  of  clearness,  are  printed  with  hiatus  in  violation  of  the  rules  of  euphonic 
combination,  should  be  combined  according  to  those  rules. 

A  hyphen  is  sometimes  used  to  avoid  the  repetition  of  an  element  of  a  compound ; 
thus  in  the  article  loka,  p.  235,  para-  stands  for  para-loka. 

In  Greek  words,  the  old  palatal  spirant  yod  is  represented  by  j,  pronounced  of  course 
as  English  y.  A  very  few  Slavic  and  Lithuanian  words  occur,  in  which  the  actual  or 
original  nasalization  of  a  vowel  is  denoted  by  an  inverted  comma,  thus,  e,  a.  Anglo-Saxon 
SB  has  the  sound  of  a  in  man. 

ABBREVIATIONS. 

It  is  hoped  that  most  of  these,  if  not  all,  will  be  found  self-explaining.  To  preclude 
any  misunderstanding,  however,  a  complete  list  of  the  abbreviations  is  given  below,  p.  293. 

But  certain  abbreviations  and  words  are  used  in  an  arbitrary  way  and  require 
more  explanation  than  is  given  in  the  list. 

When  both  the  letters,  m.  and  n.,  follow  a  stem,  they  mean  that  it  shows  both 
masculine  and  neuter  case-forms. 

19 


[290] 

An  "etc."  following  a  reference  that  stands  after  a  certain  definition  signifies  that 
the  word  is  of  common  occurrence  in  that  meaning. 

The  abbreviation  [do.]  is  used  to  avoid  repetition  of  identical  items  in  the  square 
brackets  at  the  end  of  articles ;  for  examples,  see  the  three  words  following  abhivada, 
p.  119. 

The  etymological  cognates  are  usually  introduced  by  the  conventional  "cf.";  this 
implies  that  the  words  which  the  reader  is  bidden  to  "compare"  are  akin.  The  fact 
that  two  related  words  are  compared  implies  as  a  rule  only  that  they  are  radically  akin, 
and  not  that  their  formative  suffixes  are  identical.  Thus  with  anta  is  compared  English 
end,  although  this  corresponds  strictly  only  to  the  Sanskrit  secondary  derivative  antya. 
So  asthan,  oo-Tfov,  and  os  are  radically  identical,  though  not  of  entirely  parallel  formation. 

On  the  other  hand,  where  it  is  desired  to  call  attention,  not  to  radically  kindred 
words,  but  to  words  analogous  only  in  metaphor  or  in  transfer  of  meaning,  the  brief 
phrase,  "  for  mg,  cf .,"  is  used ;  and  this  is  to  be  understood  as  standing  for  the  phrase, 
"for  a  parallelism  in  the  development  of  meaning,  compare,"  or,  "for  an  analogous 
instance  of  transition  of  meaning,  compare." 

Specially  important  references  to  the  Grammar  are  marked  by  the  word  "see": 
thus  under  narayana  (p.  181),  special  attention  is  called  to  §  1219,  which  shows  that 
this  word  is  a  simple  patronymic  of  nara,  and  is  not  what  the  text  (at  57 6)  says  it  is,  a 
compound  of  nara  +  ayaiia. 

GENERAL  ARRANGEMENT  OF  THE  VOCABULARY. 

The  order  of  the  articles  is  strictly  and  solely  alphabetical  (see  below).  Respecting 
words  whose  alphabetic  place  changes  with  their  inflection,  the  following  remarks  may  be 
made  for  beginners. 

All  nouns,  whether  they  be  substantives  or  adjectives,  are  given  under  the  stem.  In 
order  to  know  the  stem,  a  preliminary  study  of  the  more  important  paradigms  and  rules 
of  euphonic  combination  is  necessary.  Thus  the  nom.  sing,  raja  must  be  looked  for 
under  raj  an,  and  the  ace.  sing,  nama  under  naman  (Whitney,  424) ;  but  nalo,  as  standing 
for  nala-s  (175a,  330),  must  be  looked  for  under  nala.  The  stems  in  r  or  ar  are  entered 
in  the  form  r.  The  stems  of  the  perf.  act.  ppl.  and  of  the  primary  comparatives  are 
given  as  ending  in  vans  and  yans.  The  stems  in  at  or  ant  are  given  in  the  fuller  form, 
ant,  and  similarly  those  in  mant  and  vant ;  and  the  f  eminines  of  these  and  of  the  in-stems 
are  not  given,  since  they  are  always  made  in  anti  or  ati,  mail,  vati,  ini. 

All  verb-forms  must  be  sought  under  the  root.  Thus  asit  will  be  defined  only  under 
the  root  1  as  (636),  and  not  in  the  alphabetic  place  which  the  augment  gives  it,  under 
long  a.  Likewise  prepositional  compounds  of  verbs  will  be  found  under  the  roots  (see 
1076),  and  not  in  the  alphabetic  place  under  the  preposition.  The  beginner  is  advised 
to  make  himself  thoroughly  familiar  with  the  list  of  prepositions  (1077)  at  the  outset. 

Of  the  verbal  adjectives  and  nouns  (Whitney,  chapter  xiii.,  p.  307  ff.),  only  the 
gerundives  (in  ya,  tavya,  and  amya)  have  been  given  regularly  in  alphabetic  place. 
The  participles  in  ta  and  na  are  usually  given  under  the  roots ;  but  in  some  cases,  where 
they  have  assumed  a  distinctly  adjectival  or  substantival  coloring  or  have  an  incon- 
veniently large  variety  of  meanings  and  uses,  they  are  treated  at  length  in  alphabetic 
place;  such,  for  example,  are  rta,  krta,  gata,  jata,  nivrtta,  bhuta,  sthita,  hita,  etc. 
Gerunds  with  a-  or  su-  (e.g.  a-citva)  are  of  course  treated  in  alphabetic  place. 

Such  adverbs  as  are  merely  case-forms  of  substantive  or  adjective  stems,  are 
generally  to  be  sought  for  under  those  stems.  Those  from  pronominal  stems  (e.g.  kirn, 
tad,  yad)  receive  separate  treatment. 


[291] 

The  pronouns  of  the  first  and  second  person  would  require  a  dozen  different  arti- 
cles apiece  if  all  their  forms  were  given  alphabetically.  The  same  is  true  to  a  greater 
or  less  extent  of  the  other  pronouns.  The  student  should  therefore  learn,  as  early  as 
possible,  the  forms  given  at  491,  495,  499b,  501  (especially  ayam :  asau  is  less  important), 
504,  and  509.  The  uses  of  sa-s,  etc.,  esa-s,  etc.,  and  ayam,  etc.,  are  given  under  ta,  etad, 
and  idain  respectively. 

As  for  compounds,  they  are  given  with  completeness  for  the  Vedic  selections,  and 
with  great  freedom  for  the  remaining  texts,  especially  for  the  Nala.  The  meaning  of 
such  as  are  lacking  can  be  easily  learned  by  looking  out  their  component  parts. 

THE   ALPHABETIC    ORDER. 

The  order  of  the  letters  is  given  by  Whitney  at  §  5  (compare  §  7);  but  several 
matters  which  are  frequent  occasions  of  stumbling,  may  be  noticed  here. 

The  visarga  lias  the  first  place  after  the  vowels.  Thus  antah-pura  (for  antar 
+  pura)  stands  next  after  anta,  p.  116,  and  not  after  antardhana.  But  the  visarga 
which  is  regarded  as  equivalent  to  a  sibilant  and  exchangeable  with  it  (Whitney,  72), 
stands  in  the  alphabetic  place  of  the  sibilant.  Thus  the  visarga  of  adhah-gayin,  as 
equivalent  to  g  (172),  brings  this  word  just  before  adhas  (p.  115,  top),  and  not  between 
adha  and  adhanya. 

The  sign  n,  as  representing  " the  anusvdra  of  more  independent  origin"  (Whitney, 
733),  has  its  place  before  all  the  mutes  etc.  (Whitney,  5).  Thus  in  ang-a,  the  n  repre- 
sents a  nasalization  of  the  radical  vowel,  and  the  word  comes  immediately  after  a.  So 
hansa  comes  just  after  ha,  p.  284;  dang  and  danstrin,  at  the  beginning  of  the  letter  d. 

The  sign  m,  as  representing  an  assimilated  m,  is  differently  placed,  according  to  its 
phonetic  value.  On  the  one  hand,  if  m,  as  product  of  a  m  assimilated  to  a  semivowel, 
sibilant,  or  h  (see  213c,  d),  represent  a  nasal  semivowel  or  anusvara,  then  its  place  is  like 
that  of  n.  Thus  samyatendriya  follows  sa,  and  samhlta  comes  just  before  sakacchapa 
(p.  263),  and  pums  before  puta  (p.  191). 

On  the  other  hand,  if,  for  instance,  as  product  of  a  m  assimilated  to  a  guttural,  the 
sign  m  represent  guttural  n,  then  its  place  is  that  of  n ;  and  a  similar  rule  applies 
to  all  the  other  cases  under  213b.  Thus  samkata  and  samkalpa  follow  sagara,  and 
saihgama  follows  sanga,  p.  264;  so  samcaya  (whose  m  =  n)  follows  sajya;  and  sariitati 
(whose  m  =  n)  follows  sant,  p.  266. 

Vedic  1  is  placed  after  d,  and  Ih  after  dh. 

THE   CONTENTS   OF   THE    SEPARATE   ARTICLES. 

Homonyms,  unless  differentiated  by  accent,  are  distinguished  by  a  prefixed  number 
(cf.  anga,  vayas) ;  similarly  homonymous  roots  (cf.  kr). 

References  to  the  Grammar  in  square  brackets  immediately  after  a  declinable  stem 
refer  to  some  peculiarity  of  declension.  Occasionally,  typical  cases  of  stems  are  given. 
Thus  under  drg  are  given  the  nom.  and  ace.  sing,  and  instr.  dual ;  from  these,  the  other 
cases  (drk-su,  drg-a,  etc.,  drg-bhis,  etc.)  are  easily  known. 

Each  root  is  followed  by  a  synopsis  of  its  conjugational  forms,  so  far  as  they  actually 
occur  in  the  literature.  The  finite  forms  are  given  in  the  third  person  singular  of  the 
indicative,  and  in  the  order  in  which  they  are  treated  in  the  Grammar,  namely,  present, 
perfect,  aorist,  and  future  ;  then  follow  the  past  participle,  the  infinitive,  and  the  two 
gerunds  (e.g.  apta,  aptum;  aptva,  -apya:  observe  the  alternation  of  the  accents);  then 
follow  in  order  the  third  sing,  present  indicative  of  the  passive,  intensive,  desidcrative, 
and  causative,  so  far  as  they  seemed  of  importance  for  the  users  of  this  Reader. 

19* 


[292] 

Meanings  which  are  synonymous  or  nearly  so,  are  separated  by  commas;  those 
which  differ  considerably  from  each  other,  are  separated  by  semicolons  or  by  full-faced 
dashes  and  figures  (— 1.,  etc.).  The  colon  is  often  used  to  show  that  several  meanings 
which  follow  it  and  are  separated  by  semicolons  are  co-ordinate  with  each  other.  Thus 
on  p.  268,  under  samipa  —  2b.,  the  meanings  "  before,"  "  near,"  "  hard  by,"  and  "  by  "  are 
co-ordinate,  and  are  equivalent  to  "  in  the  presence  or  neighborhood  of  " ;  cf .  suvarcas. 

The  arrangement  for  matter  in  heavy  brackets  at  the  end  of  articles  is  :  in  the  case 
of  primary  derivatives,  first,  the  root  from  which  the  word  comes,  with  reference,  if 
necessary,  to  the  section  giving  the  suffix  of  derivation;  second,  cognate  words  from 
allied  languages ;  and  third,  words  showing  a  development  of  meaning  analogous  to  that 
shown  by  the  Sanskrit  word  or  illustrative  of  it.  If  the  derivation  of  a  simple  word  is 
not  given,  it  is  because  it  is  unknown  or  too  uncertain  to  be  worth  mentioning.  In  the 
case  of  secondary  derivatives,  the  primary  is  given,  with  a  reference  to  the  section  showing 
its  treatment.  The  analysis  of  compounds  is  often  indicated  by  a  hyphen ;  but  if  one 
member  ends  and  the  next  begins  with  a  vowel  or  diphthong,  the  latter  member  is  given 
in  square  brackets  at  the  end  of  the  article ;  cf .  nalopakhyana. 

Where  words  of  different  languages  are  given  together,  separated  only  by  commas, 
the  definition  given  after  the  last  applies  to  them  all ;  or,  if  no  definition  is  given,  the 
English  word  in  italics  at  the  end  is  both  a  cognate  and  a  definition  of  all  at  the  same 
time;  for  examples,  see  aksa  ('axle'),  asta,  urna. 

The  references  to  the  Grammar  may  seem  too  numerous;  but  they  are  really  a 
device  for  avoiding  the  frequent  repetition  of  explanations  which  would  otherwise  have 
to  be  given  in  full.  It  would  take  half  a  dozen  lines  to  explain  the  etymology  of 
manmatha,  for  instance ;  but  the  references  to  1148. 4  and  1002b  make  this  needless ; 
cf .  the  references  under  daridra,  c,i§u,  sunva. 

It  often  happens  that  the  statement  in  the  section  referred  to  does  not  directly  cover 
the  point  aimed  at  in  citing  it ;  but  a  moment's  thought  will  show  what  is  meant.  Thus 
under  samkranti,  the  two  references  to  be  compared  mean  that  the  derivative  suffix  is 
ti,  and  that  before  it  the  root-vowel  suffers  the  same  peculiar  change  that  is  seen  in  the 
past  participle.  Under  samyatendriya  reference  is  made  to  1298,  which  states  that 
possessive  descriptives  "  are  very  much  more  common  than  [simple]  descriptives  of  the 
same  form."  The  real  point  of  the  reference  is  plainly,  not  to  bring  out  this  fact,  but  to 
show  the  beginner  in  what  category  of  compounds  this  word  belongs.  So  1290  states 
that  "  other  compounds  with  adverbial  prior  members  are  quite  irregularly  accented " ; 
but  the  section  is  cited,  e.g.,  under  sadha-mada,  to  indicate  that  this  is  a  descriptive 
compound  (see  the  heading  of  the  preceding  right-hand  page,  441)  hi  which  the  first 
member  is  an  adverbial  element  with  the  function  (cf.  1289)  of  an  adjective.  Many  roots 
form  verb-stems  in  aya,  but  without  causative  signification ;  this  is  briefly  indicated  by 
the  reference  1041 2.  In  the  case  of  secondary  derivatives  in  vant,  mant,  ta,  and  tva,  a 
simple  reference  to  one  of  the  sections  treating  of  these  endings  (1233,  1235,  1237,  1239) 
is  put  instead  of  a  repetition  of  the  primitive. 


LIST  OF  ABBBEVIATIONS. 


a adjective. 

abl ablative. 

ace accusative. 

acct accent. 

act active,  actively. 

adj adjective,  adjectively. 

adv adverb,  adverbial. 

advly adverbially. 

aor. aorist. 

AS Anglo-Saxon. 

assev asseverative. 

B Brahmana. 

beg beginning. 

caus causative. 

cf compare. 

colloq colloquial. 

comp comparative. 

conj conjunction. 

correl correlative. 

cpd,  cpds  .  .  .  compound,  compounds. 

dat dative. 

denom denominative. 

deriv.,  derivs  .  derivative,  derivatives. 

desid desiderative. 

e.g for  example. 

end enclitic. 

Eng English. 

equiv equivalent. 

esp especially,  especial. 

etc and  so  forth. 

excl exclamation. 

f.,  fern feminine. 

ff and  the  following. 

fig figuratively,  figurative. 

fr from. 

fut future. 

gen genitive. 

Ger German. 

Goth Gothic. 

grd gerund. 

grdv gerundive. 

Hdt Herodotus. 

ident identical. 

i.e that  is. 

imf imperfect. 

impers impersonally,  impersonal. 

imv imperative. 

ind indicative. 

indecl indeclinable. 

indef indefinite. 


inf infinitive. 

instr instrumental. 

intens intensive. 

interr interrogative. 

intrans intransitive,  intransitively. 

irreg irregularly,  irregular. 

Lat Latin. 

lit literally,  literal. 

loc locative. 

in.,  masc.   .  .  .  masculine. 

MBh Mahabharata. 

met metaphorically,  metaphor. 

mg,  mgs  ....  meaning,  meanings. 

mid middle. 

N note. 

n.,  neut neuter. 

nom nominative. 

num numeral. 

opp opposed,  opposite. 

opt optative. 

orig originally,  original. 

pass passive,  passively. 

pel particle. 

perf perfect. 

pers person,  personal. 

pi plural. 

poss possibly. 

ppl participle. 

prep preposition. 

pres present. 

prob probably,  probable. 

pron pronoun,  pronominal. 

prop properly. 

q.v which  see. 

reg regularly,  regular. 

RV Eigveda. 

S Sutra. 

s singular. 

sc scilicet. 

sing singular. 

Skt Sanskrit. 

subst substantive,  substantively. 

superl superlative. 

s.v sub  voce. 

trans transitive,  transitively. 

U.f uncombined  form  or  forms. 

vbl verbal. 

V Vedic,  Veda. 

voc vocative. 

w.    ,  .  with. 


For  abbreviations  of  titles,  see  next  page. 


ABBREVIATIONS   OF   TITLES. 


See  also  pages  315-16,  332,  340,  359,  398,  402. 


RV Rigreda  Samhita.  AB Aitareya  Brahmana. 

SV Samaveda  QB Qatapatha        " 

AV Atharvaveda  PB Pancavin9a_or  Tandya  Br. 

MS Maitrayani  TA Taittiriya  Aranyaka. 

TS Taittirlya  AGS.    .  .  .  A^valayana  Grhya-sutra. 

VS Vajasaneyi  C,GS.    .  .  .  Qankhayana         " 

K Kathaka.  PGS.    .  .  .  Paraskara  " 

JASB.   .  .  .  Journal  of  the  Asiatic  Society  of  Bengal. 

JA Journal  Asiatique. 

JRAS.    .  .  .  Journal  of  the  Royal  Asiatic  Society. 

JAOS.    .  .  .  Journal  of  the  American  Oriental  Society. 

PAOS.   .  .  .  Proceedings  "  "  " 

ZDMG.  .  .  .  Zeitschrift  der  Deutschen  Morgenlandischen  Gesellschaft. 

AJP American  Journal  of  Philology  —  ed.  B.  L.  Gildersleeve. 

Ind.  Ant.  .  .  Indian  Antiquary  —  ed.  James  Burgess. 

ISt Indische  Studien — ed.  Albrecht  Weber. 

KZ Zeitschrift  fur  vergleichende  Sprachforschung — ed.  A.  Kuhn. 

ASL History  of  Ancient  Sanskrit  Literature,  by  Max  Miiller. 

BI Bibliotheca  Indica  —  publ.  by  the  Asiatic  Society  of  Bengal. 

BR Bohtlingk  and  Roth's  Sanskrit- Worterbuch —  see  Brief  List,  p.  xviii,  no.  5. 

GKR Geldner,  Kaegi,  and  Roth's  Siebenzig  Lieder  —  see  p.  xix,  no.  15. 

HIL History  of  Indian  Literature,  Weber  —  see  p.  xx,  no.  21. 

IA Indische  Alterthumskunde,  by  Christian  Lassen. 

ILuC Indiens  Literatur  und  Cultur,  Schroeder  —  see  p.  359,  §  100. 

OLSt Oriental  and  Linguistic  Studies,  Whitney — see  p.  359,  §  100. 

VP Visnu  Purana —  Bombay  text;  or  Wilson's  translation,  ed.  1  or  ed.  2  (F.  Hall). 

SEE Sacred  Books  of  the  East — transl.  by  various  scholars  and  ed.  F.  Max  Miiller. 

Vol.  Vol. 

i.  T.'panisnds.  .1.  xv  Upanisads.  2. 

ii.  Laws.  1.     Apastamba,  Gautama.  xxiii  A  vesta.  2.     Yashts,  etc. 

iv.  Avesta.  1.    Vendidad.  xxv  Manu. 

vii.  Laws.     Yisnu.  xxvi  <  'atapatha  Brahmana.  2. 

x.  Dhammapada_,  etc.  xxix  Grbya-sutras.  1.    yG8.,  AGS.,  PGS. 

xii.  Qatapatha  Brahmana.  1.     See  p.  356,  N.9.  xxx  Grhya-sutras.  2. 

xiv.  Laws.  2.    Vasistha',  Baudbayana.  xxxi.  Avesta.  3.    Yaana.  etc. 


La  religion  vedique  —  see  p.  359,  §  100. 

Der  Rigveda  — see  p.  352,  §  70. 

Der  Rigveda  — see  p.  359,  §  100. 

Original  Sanskrit  Texts  —  see  p.  xx,  no.  26. 
Si-yu-ki .  .  .  Buddhist  Records  of  the  Western  World.    Transl.  by  S.  Beal,  London,  1884. 
Zimmer .  .  .  Altindisches  Leben  —  see  p.  xx,  no.  22. 


Bergaigne 
Kaegi .  .  . 
Ludwig  .  . 
Muir  . 


The  Vocabulary  will  often  serve  as  an  index  to  the  Notes. 


PART  III. 
NOTES. 


[297] 


SELECTION  I. 
THE  STORY  OF  XALA  AND  DAMAYANTI. 

§  1.  The  trend  of  Aryan  migration  in  India  has  been  from  the  extreme  north- 
west to  the  south-east,  across  the  region  drained  by  the  Indus  and  its  affluents,  and 
called  the  Panjab  or  Land  of  the  Five  Rivers;  and  again  south-east,  down  the  valleys 
of  the  Jumna  and  Ganges.  One  prominent  group  of  Aryan  immigrant  tribes  was 
that  of  the  Kosalas,  Videhas,  and  Magadhas,  who  settled  in  the  lower  valley  of  the 
Ganges,  east  of  its  confluence  with  the  Jumna,  in  the  districts  now  named  Oudh 
and  Behar,  the  Palestine  of  Buddhism. 

§  2.  Another  group  of  tribes  had  their  home  on  the  upper  Indus,  in  the  north- 
west of  the  Panjab.  Theirs  was  the  religion  and  civilization  of  which  the  Vedas 
are  the  monument.  Later  we  find  them  advancing  south-eastward,  and  establishing 
themselves  on  the  upper  course  of  the  Jumna  and  Ganges,  in  Madhya-deca,  The 
Mid-Land.  Foremost  among  them  are  the  tribes  of  the  Bharatas,  the  Kurus,  and 
the  Panchalas.  Here  arose  the  system  of  Brahmanism ;  here'  the  simple  nature- 
religion  of  the  Vedas  developed  into  a  religion  of  priests  and  sacrifices ;  here  the 
Bharatas  attained  a  kind  of  religious  primacy  and  the  lustre  of  a  great  name, 
although  gradually  merging  their  tribal  individuality  with  that  of  kindred  tribes ; 
here  were  fought  the  battles  of  the  Bharatas ;  and  here,  to  ever-ready  listeners,  in 
school  or  forest-hermitage,  at  a  sacrifice  or  a  burial,  were  told  the  tales  of  these 
battles  and  their  heroes.  These  are  the  tales  that  form  the  nucleus  of  the  Great- 
Bharata-Story  (maha-bharata^akhyana,  or,  more  briefly),  the  Maha-bharata. 

§  3.  These  tales  were  probably  first  circulated  in  prose,  until  some  more  clever 
teller  put  them  into  simple  and  easily-remembered  metrical  form.  The  date  of 
these  first  simple  epics  we  do  not  know.  They  may  well  have  existed  several 
centuries  before  our  era ;  but  neither  their  language  nor  the  notices  of  the  Greeks 
afford  any  satisfactorily  direct  evidence  upon  the  subject.  Around  this  nucleus 
have  been  grouped  additions,  —  historical,  mythological,  and  didactic,  —  until  the 
Great-Bharata,  as  we  now  have  it,  contains  over  one  hundred  thousand  distichs,  or 
about  eight  times  as  much  as  the  Iliad  and  Odyssey  together. 

§  4.  Only  about  one-fifth  of  the  whole  poem  is  occupied  with  the  principal 
story.  This,  in  the  briefest  possible  summary,  is  as  follows.  The  two  brothers, 
Dhritarashtra  and  Pandu  (dhrta-rastra,  pandu),  were  brought  up  in  their  royal 
home  of  Hastina-pura,  about  sixty  miles  north-east  of  modern  Delhi.  Dhritarashtra, 
the  elder,  was  blind,  and  so  Pandu  became  king,  and  had  a  glorious  reign.  He  had 
five  sons,  chief  of  whom  were  Yudhishthira,  Bhima,  and  Arjuna.  They  are  called 
Pandavas,  and  are  the  types  of  honor  and  heroism.  Dhritarashtra's  hundred  sons, 
Duryodhana  and  the  rest,  are  usually  called  the  Kuru  princes,  and  are  represented 
as  in  every  way  bad.  After  Pandu's  death,  his  sons  are  brought  up  with  their 


INTRODUCTION 
TO 


cousins.  The  kingdom  devolved  on  Dhritarashtra,  who  in  turn  made  his  nephew 
Yudhishthira  the  heir  apparent. 

§  5.  Yudhishthira's  exploits  aroused  the  ill-will  of  his  cousins,  and,  to  escape 
their  plots,  the  Pandu  princes  went  away  to  the  king  of  Panchala,  whose  daughter, 
Draupadi,  became  their  common  wife.  In  view  of  this  strong  alliance  with  the 
Panchalas,  Dhritarashtra  thought  it  best  to  conciliate  the  Pandus.  So  he  divided  the 
kingdom,  and  gave  Hastina-pura  to  his  sons,  and  to  his  nephews  a  district  to  the 
south-west,  where  they  built  Indra-prastha,  the  modern  Delhi.  Here  the  Pandavas 
and  their  people  lived  happily  under  king  Yudhishthira. 

§  6.  On  one  occasion  Dhritarashtra  held  a  great  assembly  of  princes  at  his 
capital.  The  Pandavas  were  invited  and  came.  Yudhishthira  was  challenged  to 
play  with  Duryodhana,  and  accepted.  The  dice  were  thrown  for  Duryodhana  by  his 
uncle  (^akuni.  Yudhishthira  loses  everything  —  wealth,  kingdom,  brothers,  wife.  A 
compromise,  however,  is  made,  by  which  the  Pandavas  give  up  their  part  of  the 
kingdom  for  twelve  years,  and  agree  to  remain  incognito  for  a  thirteenth.  With 
Draupadi,  they  retire  to  the  Kamyaka  forest,  on  the  Saraswati. 

§  7.  For  twelve  years  the  Pandu  princes  dwell  in  the  wood.  Many  legends  are 
told  to  divert  and  console  them  in  their  exile  ;  and  these  stories,  with  the  description 
of  the  forest-life  of  the  princes,  combine  to  make  up  the  third  or  '  Forest-book,'  the 
vana-parvan,  which  is  one  of  the  longest  in  the  whole  poem. 

§  8.  The  thirteenth  year  arrived  and  passed.  "  Then  in  the  fourteenth  the 
Pandavas  demanded  back  their  possessions,  but  received  them  not.  From  this  arose 
the  conflict.  They  overthrew  the  ruling  house,  slew  prince  Duryodhana,  and  then, 
although  losing  most  of  their  warriors,  they  got  back  again  their  kingdom."  MBh. 
1.61.51=2280.  Thus  ended  the  Bharata,  doubtless,  in  its  oldest  and  simplest  form. 

§  9.  The  poem,  as  we  now  have  it,  spins  out  the  story  of  the  combat  through 
several  books  and  through  thousands  of  distichs.  At  length  Yudhishthira  is  crowned 
in  Hastina-pura,  and  Bhishma,  the  leader  of  the  Kurus,  although  mortally  wounded, 
instructs  him,  for  about  twenty  thousand  distichs,  on  the  duties  of  kings  and  on 
other  topics,  and  then  dies.  In  the  seventeenth  book,  the  Pandus  renounce  the  king- 
dom, and  in  the  next,  the  last,  they  ascend  to  heaven  with  Draupadi. 

§  10.  The  Nala-episode  illustrates  very  well  how  loose  is  the  connection  of  the 
episodes  in  general  with  the  main  thread  of  the  Bharata.  The  story  of  Xala  is  one 
of  those  inserted  in  the  third  book  (above,  §  7),  and  its  setting  is  as  follows.  Ar- 
juna  had  gone  to  the  heaven  of  Indra  to  get  from  him  divine  weapons.  The  other 
Pandavas,  remaining  in  the  forest  with  Draupadi,  lament  their  brother's  absence  and 
the  loss  of  their  kingdom.  Meantime  the  fierce  and  stout-armed  Bhima  addresses 
his  brother  Yudhishthira,  and  offers  to  go  out  and  slay  their  deceitful  cousins. 
Yudhishthira  counsels  Bhima  to  wait  till  after  the  thirteenth  year,  and  is  trying  to 
calm  his  impetuous  brother,  when  suddenly  there  arrives  a  mighty  sage,  Brihada9wa. 
The  holy  man  is  received  with  honor  and  with  the  customary  guest's-dish  of  milk 
and  honey.  When  he  is  seated,  Yudhishthira  sits  by  him,  bewails  his  sad  lot,  and 
asks,  "  Hast  thou  ever  seen  or  heard  of  a  man  more  luckless  than  I  am  ?  I  believe 
there  never  was  one  more  unhappy."  "  On  this  point,"  replies  the  sage,  "  I  will  tell 
thee  a  story  of  a  king  who  was  even  more  luckless  than  thon.  King  Xala  was  once 
cheated  out  of  his  kingdom  by  a  false  dice-player,  and  dwelt  in  the  forest,  and 


[299] 


INTRODUCTION 
TO  XALA. 


neither  slaves,  chariot,  brother,  nor  friend  was  left  him  ;  but  thou  art  surrounded  by 
heroes,  brothers,  and  friends,  and  oughtest  not  to  grieve."  Thereupon  Yudhishthira 
begs  him  to  relate  the  story  at  length.  Accordingly,  to  console  the  king,  and  to 
show  him  that  there  is  hope  of  regaining  his  kingdom,  just  as  Xala  regained  his, 
Brihada9wa  begins  as  in  the  extract  given  in  the  Reader  (1s). 

§  11.  CHAPTER  1.  Xala  was  a  prince  of  Xishadha.  Damayanti  was  the 
lovely  daughter  of  Bhima,  the  king  of  Vidarbha.  By  the  miraculous  interposition 
of  swans,  the  prince  and  princess  become  mutually  enamored. 

§  12.  CHAP.  2.  Bhima  accordingly  holds  a  swayamvara  ('  self-choice ')  for 
her.  The  neighboring  kings  are  invited,  and  she  is  permitted  to  choose  for  herself 
her  husband  from  them.  The  chief  gods  hear  of  it  and  determine  to  go  also.  On 
their  way,  they  meet  Xala,  who  is  bound  on  the  same  errand. 

§  13.  CHAP.  3.  The  gods  request  Xala  to  sue  for  them.  Reluctantly  consent- 
ing, he  enters  the  chamber  of  the  princess  and  tells  how  the  gods  desire  her  hand. 

§  14.  CHAP.  4.  Damayanti  refuses  to  listen  to  the  arguments  in  favor  of  the 
gods.  She  desires  that  the  swayamvara  be  held  in  the  usual  form,  and  that  the 
gods  be  present,  and  informs  Xala  that  she  intends  to  show  openly  her  preference 
for  him.  All  this  Xala  reports  to  the  gods. 

§  15.  CHAP.  5.  The  gods  and  kings  assemble.  The  four  chief  gods  assume 
the  appearance  of  Xala.  Unable  to  distinguish  the  real  Xala,  the  princess,  dis- 
tressed, prays  to  the  gods,  and  they,  in  answer,  resume  their  proper  forms  and 
peculiar  attributes  (see  14 12  N.).  Thereupon  she  chooses  Xala.  The  kings  express 
their  sorrow,  and  the  gods  their  delight.  The  gods  give  Xala  the  magic  power  of 
having  fire  and  water  whenever  he  wishes,  and  a  wonderful  skill  in  cookery.  The 
wedding-feast  is  celebrated.  Xala  returns  to  Xishadha  with  his  bride.  They  live 
happily,  and  have  a  son  and  daughter.  —  Here  the  extract  in  the  Reader  ends. 

§  16.  CHAPTERS  6-26.  These  tell  of  Xala's  misfortunes,  and  their  final  happy 
issue.  He  loses  everything,  even  his  kingdom,  by  gambling,  and  wanders,  hungry 
and  half  naked,  in  the  forest.  He  is  transformed  into  a  dwarf,  and  becomes  chari- 
oteer of  Rituparna,  king  of  Oudh.  Damayanti,  at  her  father's  in  Kundina,  is  led  by 
certain  tidings  to  suspect  "that  Xala  is  at  Oudh.  By  way  of  stratagem,  she  holds  out 
hopes  of  her  hand  to  Rituparna,  if  he  will  drive  from  Oudh  to  Kundina,  some  five 
hundred  miles,  in  a  single  day,  knowing  well  that  only  Xala's  skill  in  horsemanship 
(see  I4)  is  equal  to  this  task.  Rituparna  gets  Xala  to  drive  him  thither  through  the 
air.  Xala  receives  as  reward  perfect  skill  in  dicing.  His  wife  recognizes  him  by  his 
magical  command  of  fire  and  water,  and  by  his  cooking.  He  resumes  his  true  form, 
plays  again,  and  wins  back  all  he  had  lost,  and  lives  happy  ever  after.* 

§  17.  When  Brihada9wa  had  finished  the  story  of  Xala,  Yudhishthira,  pleased, 
asked  him  for  perfect  skill  in  dicing ;  and  the  hermit,  granting  him  his  prayer,  departed. 

§  18.  This  story  is  unquestionably  one  of  the  oldest  and  most  beautiful 
episodes  of  the  Maha-bharata.  It  was  extremely  popular  in  India;  and  to  this  is 
due  the  fact  that  it  escaped  the  bad  influence  of  Vishnuism,  whose  adherents  have 
worked  over  the  vast  epic,  changing  and  interpolating,  and  always  for  the  worse. 


*  The  student  mav  read  the  entire  story  in  any 
of  the   numerous    translations  —  by  Milrnan,  Bopp, 


the  very  spirited  English  rendering  of  Edwin  Arnold, 
in  his  Indian  Idylls,  Boston,  Roberts  Brothers,  1883, 


Riickert,  and  others.     The  most  easily  obtained  is    $1.00. 


INTRODUCTION 
TO 


[300] 


§  19.  Even  the  Xala,  especially  in  the  first  chapter,  has  suffered  much  from 
later  hands ;  but  on  the  whole  it  is  one  of  the  least  corrupted  episodes.  Its  antiq- 
uity is  shown  by  the  simplicity  of  manners  implied  in  its  incidents  —  the  prince,  for 
example,  cooks  his  own  food,  —  by  the  character  of  Indra  (cf.  14  22  x.),  and  in  other 
ways.  See  Holtzmann's  Indische  Sagen,  Stuttgart,  1854,  p.  xiv.  Bruce  has 
attempted  to  reject  definite  passages  throughout  the  poem,  and  has  published,  at 
St.  Petersburg  in  1862,  a  text  of  the  Nala,  reduced  from  983  to  522  distichs. 

§  20.  The  story  begins  at  iii.53.1  (folio  58  b)  of  the  Bombay  edition  of  1877, 
and  at  iii.  2072  of  the  Calcutta  edition  of  1834. 

§  21.  THE  METRE.  The  stanza  (cloka)  or  distich  consists  of  four  octosyllabic 
verses  (pada).  The  first  and  second  padas  form  together  a  half -cloka  or  a  line, 
divided  at  the  middle  by  the  caesura:  likewise  the  third  and  fourth.  The  more 
important  rules  follow. 

a.  Odd  padas  end  usually  with  a  first  epitrite,  ^ ,  or  antispast,  w w- 

b.  Even  padas  end  in  a  diiambus,  v^_w ,  or  second  paeon,  w ww. 

So  the  type  of  the  half-9loka  is  o  o  o  o  |  ^ w  ||  o  o  o  o  |  \^ w  ^-        But 

c.  In  no  pada  may  the  syllables  2,  3,  4  form  a  tribrach,  w  ^/  w,  or  anapaest,  ^  w  — ; 

d.  Nor,  in  the  even  padas,  an  amphimacer, \j . 

NOTES  TO  PAGE  1. 


LINE  1.  atha,  see  p.  114,  s.v.  atha  3. 
—  nalopakhyana-m,  nom.s.n.  (see  330)  of 
nalopakhyana  :  this  last  is  a  compound 
stem,  see  s.v.,  p.  180  :  its  analysis  is  indicated 
in  the  manner  mentioned  at  p.  292,  paragraph 
2,  end :  the  second  member  is  upakhyana, 
as  given  in  the  square  brackets,  p.  180 :  its 
initial,  u,  has  evidently  combined  with  the 
final  vowel  of  the  first  member  to  o :  accord- 
ing to  the  important  rule  127,  that  final 
must  have  been  an  a-vowel  (a  or  a),  and, 
since  there  is  no  stem  nala,  the  first  member 
must  be  nala :  since  this  logically  determines 
the  second  member,  i.e.  distinguishes  the 
'  Nala-episode '  from  all  other  episodes,  the 
compound  is  to  be  classed  as  a  determinative, 
see  1262. 

2.  brhadagva,  u.f.  brhadagva-s  (175b), 
nom.s.m.  of  brhad-a§va,  see  s.v.,  p.  202 :  as 
shown  in  the  square  brackets,  the  first  mem- 
ber of  the  cpd  is  brhant,  which,  by  1249a, 
enters  into  composition  in  its  weak  form 
brhat :  by  the  law  of  regressive  assimilation 
(159,  the  most  important  rule  of  Sanskrit 
phonetics),  the  t  becomes  d.  The  combina- 
tion brhad-agvd,  with  the  accent  on  the 
ultima,  means  'a  great  horse';  the  same 


combination,  with  the  acct  of  the  prior 
member,  is  a  secondary  adjective  cpd,  and 
means  'having  great  horses':  here  the  sec- 
ondary adjective  is  used  as  a  substantive, 
'  (man)  having  great  horses,  i.e.  Great-horse ' : 
see  1293 2  and  cf.  the  difference  between  a 
great  heart  and  Bunyan's  Mr.  Great-heart.  For 
the  ligature  gv,  see  Whitney  13  G.  — uvaca, 
v/vac,  p.  236,  perf.  act.  3d  sing.,  see  800e. 
—For  the  connection  of  this  line  with  the 
story,  see  p.  298,  §  10. 

3a.  asid,  u.f.  asit,  by  the  law  of  regres- 
sive assimilation,  just  mentioned :  as  was 
said  at  p.  290,  paragraph  8,  the  meaning 
must  be  sought  under  V 1  as,  p.  122 :  the 
form  is  imf.  3d  sing.,  636.  —raja,  see  p. 
290,  paragraph  7,  and  for  declension,  424. 
— nalo,  u.f.  nala-s,  175a:  declension,  330. 
Nominatives  in  as  are  extremely  common, 
and  so  of  course  is  the  change  of  as  to  o. 
— nama,  acc.s.n.  (424)  of  naman,  see  s.v.  3. 

3b.  virasena-suto,  u.f.  -suta-s,  175a : 
the  word  is  a  dependent  noun-cpd  and  = 
virasenasya  sutas,  see  1264 :  the  stem  vira- 
sena  (see  s.v.)  is  itself  also  a  cpd,  and  of 
the  same  kind  as  brhad-agva.  —ball,  see 
440. 


[301] 


( NOTES  TO 
)   PAGE  1. 


4a.  upapanno,  u.f.  upa-panna-a  (175a), 
\fpad+upa,  p.  186.  As  a  prepositional  cpd, 
this  must  be  sought  under  the  root,  not 
under  the  preposition  —  read  p.  290,  para- 
graph 8.  For  the  form  panna,  see  957d  : 
lit.,  it  has  only  an  indefinite  past  sense,  not 
a  passive  sense,  see  9522.  — gunair,  u.f. 
gunais,  174:  declension,  330.  — istai,  u.f. 
istais,  which  becomes  iatair  (174  again) 
before  the  following  sonant  initial;  and 
since  this  is  r,  the  final  r  is  dropped  —  see 
179:  is-tais  ppl.  of  VI  is,  953:  the  t  of  ta 
becomes  tby  progressive  assimilation  (197), 
which  is  far  less  common  than  regressive 
assimilation.  —The  half -line  means,  'en- 
dowed with  (desired,  i.e.  desirable  or)  excel- 
lent virtues.'  For  the  use  of  the  instr.,  see 
278. 

4b.  rupavan,  see  452  and '453,  and  cf. 
447.  For  rii,  cf.  Whitney  lOd.  — agvakovi- 
dah,  u.f.  agvakovidas,  170a,  an  extremely 
common  change.  Nala's  skill  in  the  manege 
is  a  point  of  prime  importance  in  the  story 
—  seep.  299,  §  16. 

5a.  atisthan,  u.f.  atisthat  (161)  is  3d  s. 
imf.  act.  of  Vatha,  742.  [The  a  is  augment, 
585  :  ti  is  reduplication  (for  t,  see  590c ;  for 
i,  660) :  the  i  alters  s  to  a  (180  and  184c), 
and  this  a  involves  the  conversion  of  th  to 
th  (197  —  cf.  iata).  Orig.  stha  belonged  to 
the  reduplicating  class  (671  —  cf .  'L-a-ri}-^, 
'[-(TTij-s,  1-ffrri-fft),  but  has  been  transferred 
(749)  to  the  commonest  of  all  classes,  the 
a-class,  and  is  inflected  as  if  the  stem  were 
tistha,  i.e.  as  if  we  had  in  Greek  1-arca, 
1-<TTfis,  f-o-rej.]  — manujendranam,  gen.pl. 
of  manujendra :  after  the  lingual  r,  the  n 
of  the  ending  is  changed  to  lingual  n  —  see 
189  and  190a :  for  the  combination  of  ma- 
nuja+indra,  see  127;  for  dr,  Whitney  14. 

5b.  murdhni,  loc.s.  of  murdhan,  424: 
for  rdh,  see  Whitney  14.  —  devapatir,  u.f. 
devapatia,  174 :  declension,  339.  — yatha, 
see  s.v.  4.  —'He  (stood,  i.e.)  was  at  the  head 
of  princes,  as  Indra  (sc.  is  at  the  head  of 
gods)':  i.e.  'He  was  as  much  superior  to 
other  princes  as  Indra  to  other  gods.'  "  As 
handsome  as  Indra"  was  a  proverbial  ex- 
pression. 


6a.  upary,  u.f.  upari,  129:  the  word  is 
repeated  for  emphasis,  1260 :  '  above,  above,' 
i.e.  'far  above.'  — sarveaam,  gen.pl.  of 
aarva,  522  and  524  :  for  construction,  see 
s.v.  upari  and  1130  end. 

6b.  aditya,  u.f.  adityaa,  175b.  —  tejasa, 
414  :  as  referring  to  the  sun,  it  means  '  splen- 
dor,' and  as  referring  to  Nala,  it  has  the 
transferred  mg,  '  majesty ' :  the  instr.,  prop, 
the  'with '-case,  is  here  best  rendered  by 
'by,'  i.e.  'in  virtue  of.'  —The  force  of 
atiathat  extends  through  the  gloka  or  dis- 
tich. '  He  was  far  above  all  in  majesty,  as 
the  sun  (is)  in  splendor.' 

7 a.  vedavic  churo,  u.f.  vedavit  Quras : 
the  final  t  is  changed  to  the  palatal  c,  before 
the  palatal  sibilant  9  (regressive  assimila- 
tion, 203),  and  the  sibilant  g  is  also  changed 
to  the  mute  ch,  203 :  the  same  changes 
appear  in  paryupasac  chaclm,  2",  abhuc 
chrnvatoh,  2 1S,  hrcchayah,  2 19,  and  tac 
chrutva,  46,  416  :  vedavit  is  nom.s.m.  of 
vedavid  (391),  the  d  being  changed  to  t 
(159)  before  the  a  of  the  case-ending,  which 
last,  however,  is  dropped  —  see  150. 

7  b.  niaadheau,  '  among  the  Nishadhans ' 
or  '  in  Nishadha '.  — mahlpatih,  u.f.  mahi- 
patia,  170a  :  declension,  339. 

—It  is  not  known  where  Nishadha  was. 
Vidarbha,  the  modern  Berar,  is  at  the  head- 
waters of  the  Tapti,  between  Nagpore  and 
the  Nizam's  Kingdom,  and  about  five  hun- 
dred miles  from  Oudh.  The  general  run 
of  the  story  makes  it  highly  probable  that 
Nishadha  was  between  Berar  and  Oudh. 
From  chapter  ix.,  it  would  seem  to  have  been 
north  of  Oujein  (ujjayim).  From  an  allusion 
in  the  Qatapatha-brahmana,  ii.3.2,  Weber 
thinks  it  is  in  the  south  (i.e.  from  Madhya- 
de9a).  These  premises  give  some  ground 
for  the  inference  that  Nishadha  was  in  the 
valley  of  the  Sind,  which  traverses  Gwalior 
State,  Central  India.  On  the  Sind  is  Nar- 
war ;  and  local  tradition  connects  this  place 
with  "King  Nala"  in  a  story  whose  leading 
features  bear  a  striking  resemblance  to  those 
of  our  poem.  Finally,  Nala  is  said,  chap,  xv., 
to  have  reached  Oudh  on  the  tenth  day  after 
quitting  Damayanti,  and  this  time  suits  the 


NOTES  TO i 
PAGE  1.  < 


[302] 


distance  —  some  two  hundred  miles  —  very 
well. 

8a.  aksapriyah,  u.f.  aksapriyas,  172: 
for  ks,  cf.  Whitney  13  end.  — satyavadi, 
norn.s.,  440.  —As  a  dependent  cpd  (1265), 
aksapriya  may  mean,  1.  '  dice-beloved, 
lucky  at  gaming,'  or,  2.  '  dice-loving,  friend 
of  dice,  fond  of  gaming':  on  the  whole,  mg 
2  is  perhaps  to  be  preferred. 

8b.   mahan,  nom.s.,  450b. 

9.  See  ipsita,  which  is  ppl.  (1037)  of  the 
desid.    —  nara-narl,  declension,  364:  for  n, 
cf .  I5a  N.  end :  nan,  see  under  nara  :  for  use 
of  case,  296b.   —  udarah,  172  again,  like  aksa- 
priyah, 1 8,  and  gresthah  and   manuh,  next 
line,  etc.  etc.     —  samyatendriyah,  read  p. 
291,  paragraph  6:  samyata,  Vyam,  954d. 

10.  raksita,    373.     —  dhanvin-am,  440. 
—  saksad,  u.f.  saksat,  159.    —  manu-h,  341. 
—Render  'as  it  were,  Manu  himself,  in  vis- 
ible presence.' 

11.  tathaivasld,    u.f.    tatha    eva    asit, 
127,  126,  159:   see  tatha,  mg  3.    -bhlma- 
parakrama,  possessive  form  of  the  descrip- 
tive cpd  bhima-parakrama :  see  references 
in  vocab. 

12.  sarva-gunair,  u.f.  sarva-gunais,  174, 
cf .  1 4a  N.  :    for  mg,   see   sarva  2b :    a  de- 
scriptive cpd,  1279.    — yuktah,  u.f.  yukta-s 
(170d),  ppl.   (953,  219  and  217)    of  Vyuj: 
see  Vyuj  4,  'yoked  with'  (hence  instr., 278), 
and  so  '  possessed  of '.     —  prajakamah,  ob- 
serve accent  and  references  in  vocab.    —  sa 
caprajah,  u.f.   sas  ca  aprajas,  176a  (as  ex- 
ception to  170c) :  for  sa-s,  495:  ca,  though 
coalescing  with  aprajas  in   euphony  (126) 
and  in  print,  is  really  an  enclitic  and  so  be- 
longs w.  sa:  'and  yet  he  (sc.  was)  childless.' 

13.  akarot,   3d    s.   imf.   of    Vlkr,   714. 
— '  He  (in  the  matter  of,  i.e.)  for  the  sake  of 
children  made   the   greatest  effort,'  i.e.  he 
performed  pious  rites,  etc. ;  or  else,  '  He  had 
the  matter  of  children  greatly  at  heart,  all 
intent  (upon  it).' 

14.  tarn,  495,   274a.      —  abhy-agacchad, 
\fgam+abhi,  see  references  after  pres.  form 
gacchati  in  vocab. :  this  is  3d  s.  imf.,  742. 
Respecting  the  spelling  cch,  see  Preface,  p. 
v.  note  6.    —  brahmarsi-r :  for  r,  174:   de- 


!  clension,  339 :  formation,  see  references  in 
vocab.  There  were  three  kinds  of  Rishis 
(see  rsi) :  the  rajarsi,  or  prince  who  adopted 
a  life  of  devotion ;  tlie  devarsi,  or  sage  who 
was  also  a  demigod,  as  Narada ;  and  the 
brahmarsi,  or  priestly  sage. 

—  Bharata,  like  rajendra,  kaunteya, 
vigam  pate,  prabho,  maharaja,  raj  an, 
pandava,  kauravya,  etc.,  is  an  interjected 
vocative,  addressed  by  Brihada9wa,  the  nar- 
rator, to  Yudhishthira,  see  p.  298,  §  10. 

15.  sa,    see   p.   291,   paragraph    1,   and 
vocab.,  s.v.  ta4.    —  tosayam  asa,  periphras- 
tic perf.  of  caus.  of  Vtus,  1070,  1071a:  the 
auxiliary  is   the  3d  s.  perf.  (800a)  of  Vas, 
'be.'    —  dharma-vit,  nom.s.m.,  declined  like 
veda-vit,  I7. 

16.  mahisya,     instr.    (364)    of    mahisi. 
— suvarcas-am:  declension,  418:  goes  with 
tarn.     —15-16.      'Along  with    his   queen, 
Bhlma,  desiring  children  (and)  knowing  his 
duty,  gratified  him  (tarn,  Damana),  the  glo- 
rious, with  hospitality.' 

17.  tasmai,    495.     —  pra-sanno,   Vsad+ 
pra,   cf.    upa-panno,   I*N.     —  sabharyaya, 
dat.s.m.  with  tasmai,   'to   him   having   an 
accompanying  wife,  i.e.  to  him  and  his  wife  ' : 
observe  that  bharya  shortens  its  final  a  in 
composition,  334 2.     —  dadau,    Vda,   'give,' 
800c. 

NOTES  TO  PAGE  2. 

1.  kumarang  ca,  u.f.  kumaran  ca  (208), 
or  rather,  kumarans  ca  (170c) ;  for  the  so- 
called  "  inserted  sibilant  "  is  in  the  acc.pl.  a 
historic  survival,  the  original  ending  having 
been  ns.    —  trm,  482c.    —  maha-yagas  (418) 
goes  with  damanas. 

2.  damayantim,  364. 

3.  Cf .  I4  and  I11  and  notes. 

4.  tejas-a,  414  :     so   yagas-a.      —  griy-a, 
stem  gri,  351. 

5.  prapa,  3d    s.  perf.  Vap+pra,  783c2, 
800a.    —4-5.     '  Fair-waisted   D.  won   fame 
among  men  by  her  beauty,  majesty,  fame, 
grace,  and  comeliness.' — Reprehensible  tau- 
tology. 

6.  tarn,  495.    —  vayas-i  prapte,  loc.  ab- 
solute,  303b:     prapta,    ppl.   of    Vap+pra. 
— dasinam,  295  end. 


[303] 


( NOTES  TO 
I   PAGE  3. 


7.  paryupasac  chaclm,    u.f.  pary-upa_ 
asat  gaclm,  see  I7a  N.  :  asat,  3d  s.  imf.  of 
a-class  (742  —  augment  585)  fr.  Vas;  this  is 
reg.  of  the  root-class,  G28,  and  mid.  voice. 

—  6-7.      Lit.   'Now,  her  marriageable   age 
having  come,  of  slaves  an  adorned  hundred, 
and  a  hundred  of  friends  sat   around  her 
(tarn.),  as  (they  do)  around  (^aci.' 

8.  raj  ate,  Vraj,  735.    —  sarva^abharana- 
bhusita,  'adorned  with  all  (her)  jewels,'  a 
dependent  cpd  (1265),  whose  first  member, 
sarvabharana,  is  itself  a  cpd,  like  sarva- 
guna,  see  I12  N. 

9.  sakhi-madhye,  see  madhya  1.    —  ana- 
vadyangi,  initial  elided,  135 :  the  cpd  is  the 
possessive  form    of   a  descriptive,    1297-8. 

—  vidyut,  391.     The  Hindu  epos  often  likens 
maiden  beauty  to   the   brilliantly  flashing 
lightning  of  the  rain-cloud. 

10.  rupa-sampanna    goes    with   bhaimi. 
— U-f.  grl-s  (174)    iva  ayata-locana,  'like 
long-eyed  Qri.' 

11.  U.f.     tadrk,    nom.s.f.      —  rupavati, 
nom.s.f.  of  rupavant,  452. 

12.  U.f.  manusesu  (129)  api  ca  anyesu 
drsta-purva     (sc.    asit)    atha     va    gruta. 
—api  ca  continues  the  force  of  the  preceding 
negatives,   'nor   also.'     —For   drsta-purva, 
see   reference   in    vocab. :     drs-ta,   ppl.    of 
Vdrg,  218.    —atha  va,  see  atha  6.    —gruta  = 
gruta-purva,  1316 3. 

—  Omission  of  copula  (asi,  asti,  smas, 
santi,  asit,  'art,  is,  are,  was/  etc.,  636)  is 
extremely  common ;  esp.  so  w.  past  pples, 
which  thus  do  duty  as  finite  verbs  —  cf. 
319  N.,  76-r  N.  So  also  in  German. 

13.  citta-pramathim,  fern.,  438,  440  end. 
— devanam,  1316,   first    example.     —Lines 
11-13  belong  together :  '  Neither  among  gods 
nor  Yakshas  (sc.  was)  such  a  beauty  seen 
before  or  heard  of,  nor  also  among  other 
beings,  (namely)  mortals':  bala  is  added  in 
apposition  to  the  subject. 

14.  nalag,  170c.    -bhuvi,  351. 

15.  kandarpa,  175b.     —  murtiman,  453. 

—  abhavat,  742.    —'In  beauty  he  was  like 
K.  himself  incarnate  or  having  bodily  form ' 

—  w.  pregnant  mg,  since  K    is  said  to  be 
'bodiless,'  an-anga. 


16.  U.f.  tasyas,  495.    —  pra-gagansuh,  3d 
pi.  perf.  (800a)  of  v/gans+pra,  p.  254:  sub- 
ject indef .,  '  they '  or  '  messengers.' 

17.  punah  punah,  u.f.  punar  punar,  178. 

18.  tayor,  495.     — '  bhuc  chrnvatoh,  u.f . 
abhut  grnvatos,  see  1 7a  N.  :  abhut,  829 :  gr- 
nv-at-os,  loc.  du.,  447,  of  pres.  ppl.,  705,  of 
Vgru,  71(J. 

19.  anyonyam,  see  vocab.     — kaunteya, 
see  I1*  N.  end.    —  vy-avardhata,  Vvrdh+vi, 
742. 

20.  a-gak-nuv-an,   negatived   pres.  ppl., 
705  (cf.  697 3  and  1292),  of  Vgak.     -dhar- 
ayitum,    inf.,    10516,   of  Vdhr,  whose  pres. 
is  made   from   a  caus.   stem,  1041,   1042b. 
-hrd-a,  391. 

21.  antahpura-,  read  p.  291,  paragraph 
4.     — vana,    u.f.   vane,   133.     — as-te,  612. 

—  gata-s,  ppl.  of  Vgam,  954d.    —'Stays  in  a 
wood  near  the  harem,  having  gone  secretly.' 

22.  dadarga,   3d   s.   perf.    Vdrg,   strong 
stem   dadarg,  weak   dadrg,  792,  793c,  800. 

—  hansaii,  202  2.   — -pariskrtan,  ppl.  of  V 1  kr 
-fpari,  1087d,  180.     -'Gold-adorned'  =  'of 
golden  plumage '. 

23.  vi-caratam,  gen (  pi,  of  pres.  ppl.  of 
Vcar+vi.     —  tesam,  495.     — jagraha,  3d  s. 
perf.  of  Vgrah,  590b,  800. 

NOTES  TO  PAGE  3. 

1.  vacam  etc.,   see   under   vac.     —  vy-a- 
jahara,  590b,  800. 

2.  Lines  2-4  are  the  words  of  the  bird. 
— asmi,   636.    — te,  enclitic,  and  tava,  are 
gen.s.   of  2d  pers.  pron.,  491 :  use  of  case, 
296b.  -rajan,424.  -karisyami,933.  -See 
priya  2a. 

3.  tvam,   491,  object  of   kathayisyami, 
fut.  of  denom.  stem  kathaya,  933.    —Supply 
tatha  as   correl.   of    yatha   na,   'ut  non', 
next  line. 

4.  See    yatha  6.      -tvad,   491,  abl.  w. 
anya,  292b.    — mansyati,  933,  v'man,  mg  4. 

5.  ut-sa-sarj-a,  Vsrj+ud,  800. 

6.  te  must  be  from  ta,  495,  since  the  en- 
clitic te  (491)  could  not   stand   at  beg.  of 
verse.     —  sam-ut-pat-ya,  gerund   of  Vpat  + 
sam-ud,  990.      Note    how   the    gerund,   as 
instr.  of  accompaniment  of  a  verbal  noun 


NOTES  TO  ) 
PAGES,    j 


[304] 


(read  989),  gets  its  mg :  'with  a  flying,'  i.e. 
'flying'  or  'having  flown.'  — vidarbhan, 
274a.  —  agamahs,  u.f.  agaman,  208,  aor.  of 
V  gam,  840. 

7.  ga-tva,  gerund  again,  991 :  the  root, 
gam,  shows  the  same  form  as  in  the  ppl. 
ga-ta,  954d.     —U.f.  tada  antike. 

8.  nipetus,   Vpat+ni,  800d,  794e.    —  da- 
darga,  222  x. 

9.  drs-tva,  v'drg,  991,  218.    -U.f.  sakhi- 
gana^avrta,  'surrounded  by   (her)   friend- 
crowd,'  1265 :    sakhi-   is  demanded  by  the 
metre,  instead  of  sakhi-,  p.  300,  §  21d:  a-vr- 
ta,  ppl.  of  v'  1  vr+a. 

10.  hrs-ta,  ppl.   of  v'hrs,   197.     —  grabl- 
tum,  inf.,  968,  972 3 :  used  here  with  verb  of 
motion  (vkram —  see  981  3) ,  Latin,  'subiit 
captum'.    — khagamans,  u.f.  -an,  208;  but 
the  s  is  here  a  true  historic  survival,  cf .  2 l  >*. 
— U.f.  tvaramana  upa-,   127:    Vtvar,  741: 
upa-ca-kram-e,  v'kram+upa,  590b,  800a,  3d 
s.  mid. 

11.  See  Vsrp+vi,  and  800. 

12.  ekaikagas  refers  to  both  subject  and 
object  —  'singulae    (puellae)    singulos    (an- 
seres).'    —  sam-upa_adravan,  Vdru,  742. 

13.  sam-upa^adhavat,    Vdhav,  742.     — 
antike,  '  in  the  presence,  i.e.  near,'  is  super- 
fluous with  '  ran  on  unto.' 

14.  kr-tva,   Vlkr,  mg  3,  and  991.     -a- 
bravit,  3d  s.  imf.  of  Vbru,  w.  ace.  of  person, 
274b.    -13-14.   Observe   that   the  relative 
clause  comes  first,  w.  incorporated  antece- 
dent, '  ad  quern  anserem  D.  accurrit,  is  ... 
dixit ' :  cf .  512,  and  vocab.  ya  4. 

15.  With  mahipatis  supply  asti,  '  there  is 
a  prince  .  .  .' :  cf .  212  s.  end. 

16.  The  first  half-line   goes  w.  line  15 : 
supply  santi  in  the  second.   —The  two  geni- 
tives are  explained  at  296b. 

—The  caesura,  be  it  observed,  here  marks 
the  beginning  of  a  new  clause.  This  is  often 
the  case.  So  3  ^  8- 18- 21,  5  6,  etc. 

17-  bharya,  predicate  nom.  —U.f.  bha- 
vethas,  177,  738.  — var-,  voc.s.,  364,  fern., 
440  end. 

18.  bhavej,  u.f.  bhavet,    202,    738. 
janma,  424.    —U.f.  rupam  ca  idam,  'pul- 
critudoque  haec'.     —'Fruitful    (of    good) 


would  be  thy  birth,  and  this  beauty  (of 
thine),'  i.e.  it  would  then  prove  a  fortunate 
thing  that  thou  wast  born  and  art  so 
beautiful. 

19.  For  the  long  cpd,  see  1247  I2:  divide 
-manusa-uraga-,  127  :  the  whole  is  object  of 
drsta-vant-as   (supply  smas,  'sumus'— 212 
x.  end),  which  is  exactly  like  the  Eng.  '  (are) 
having  seen '  =  '  have  seen  ' :  read  959  and 
960.    —  In  the  later  mythology,  the  serpents 
are  divine  beings  with  human  face,  whose 
beauty  is  often  praised :  cf .  13 1. 

20.  U.f.  na  ca  asmabhis  (491),'neque  a 
nobis.'    — drstapurvas,  supply  asit  and  see 
N.  to  212.    — tathavidhas,  substantively,  of 
course  :  '  (a  man)  of  such  sort '. 

21.  U.f.  tvam  ca  api,  supply  asi,  as  in 
2  u  N.    —  narinam,  364,  in  vocab.  under  nara 
— nalo,  supply  asti,  as  in  212  N. 

22.  U.f.  vigistayas,  177,  gen.s.f.,  ppl.  of 
v'gis~vi.     —For  use  of  instr.,  284.     —  'Ex 
imiae  cum  eximio  congressus.'    —For  sam- 
gama,  read  p.  291  1  7. 

23.  For  vigam  pate,  '  0  prince ',  s.v.  vi§ 
2,  see  1 14  N.  end. 

NOTES  TO  PAGE  4. 

1.  abravit,  see  3MN.     —  nale,  304a.    — 
'  Do   thou   speak   so  to  Nala  also '    (sc.  as 
thou  hast  to  me).     The  api  ought  to  follow 
nale. 

2.  See   iti,  mg  2,  and  tatha,  mg  2.    — 
uktva,   <J  vac,   991 :    the  root    shows    same 
weak  form^as  in  ppl.,  954b  —  cf.  217. 

3.  a-gam-ya,   990.    —nale,  as   in  line  1. 
—  See  VI  vid+ni  :   imf.  3d  s.  of  caus.,  1042a, 
cf.  1043.    -2-3.     'The  bird,  saying  "Yes" 
to  the  maid  (274b)  of  Vidarbha,  .  .  .  .,  com- 
municated all  to  Xala.' 

4.  See  iti,  mg  2e.    —In  this  poem,  adhy- 
aya  (not    sarga)  is   the    proper  word  for 
'  chapter.' 

6.  For  tac  chrutva,   see  N.  to  I7a:  tat, 
495:  cru-tva,  991.    —  bharata,  see  N.  to  lu 
end. 

7.  prati,  here  used  as  a  true  "  preposi- 
tion",  or   rather    postposition,    connecting 
nalam  with  svastha — see  1123.  — babhuva, 
Vbhu,  789a. 


[305] 


(  NOTES  TO 
<    PAGE  5. 


8.  U.f.   tatas,   170c.    —For  an  explana- 
tion of  the  nature  of  these  and  the  following 
long  cpds,  look  up  the  references  under  them 
in  vocab. 

9.  nihgvasa-,  read  p.  291  If  4. 

10.  unmatta-dargana,    1299  :     for    un-, 
161. 

11.  U.f.  ksanena  atha.    —The  complete 
analysis  of  the  long  word  is  indicated  by  ref- 
erences in  vocab. 

12.  First     cpd,     see   1253a.     —  vindati, 
V2  vid. 

13.  gete,  VI §1,  629.    -U.f.  "ha  ha"  iti. 

—  See  v/rud  and  619.    —  See  punar  2. 

15.  asvastham:    observe  the   use,   com- 
mon in  Skt.,  of   a  predicate  adj.  or  subst. 
instead   of   subordinate   clause :   thus,   '  an- 
nounced D.   as  ill',  where  we   should  say, 
'announced  that  she  was  ill' :  so  419  karyam. 

—  naregvare  (like  nale,  4L3)  is  loc.  w.  ny- 
avedayat  and  in  logical  apposition  w.  the 
dat.  vidarbhapataye,  despite  the  difference 
of  case. 

16.  See  N.  to  46.    —Observe  how  the 
idea  of  414b  is  here  put  in  one  cpd. 

17.  cint-,   see  N.  to  I15.     —'Considered 
this  important  matter  (in   respect  to,   i.e.) 
concerning  his  daughter.' 

18.  See  Viks  and  992.    -prap-,  see  1308. 
— '  Considering  his  daughter  who  had  reached 
nubility,'  i.e.  taking  fully  into  account  the 
fact  of  her  marriageability  (though  he  knew 
it  well  enough  before). 

19.  apagyad,  759,  760.6.    —  See  atman  3, 
and  514.    '  Saw  D's  swayamvara  requiring  to 
be  instituted  by  himself,  saw  that  he  must 
hold  D's  sw.' :  cf .  N.  to  4 15. 

20.  Periphrastic   perf.    of   denom.   man- 
tray  a +sam-ni,  1070,  107  la. 

21.  anubh-  is  3d  s.  pres.  imv.  pass.,  Vbhu 
-fanu,  771.4.    — ayam,  read  p.  291  1  1,  and 
see  501.     —iti  marks   the   four   preceding 
words  as  the  precise  words  of  Bhima's  invi- 
tation :  '  Let  this  swayamvara  be  heard  or 
taken   notice  of,  O  heroes,  i.e.  Understand 
ye  that  one  will  take  place  here.'   —  prabho, 
841,  see  I14  N.  end.    —Observe  that  we  have 

«_/  w w as   the  first  half   of  the   first 

pada,  a  not  infrequent  irregularity. 


NOTES  TO  PAGE  5. 

1.  sarve,  524,  cf.  495. 

2.  abhijagmus,  v'gam+abhi,  590b,  794d. 
-  For  abl.,  see  2912. 

3.  The  aggregative  cpd  hasty-agva-ratha 
(1252)  makes  w.  ghosa  a  genitively  depend- 
ent  cpd  (1264):  hasti   for   hastin,    1249a2. 
— purayantas  (Vlpr),  agrees  w.  subject  of 
preceding  clause. 

4.  Divide,    vicitramalya+abharana,    as 
descriptive,  1280b.    -  balais,  279.    -'(They 
came)  .  .  .  with  troops,  splendid  (and)  well 
adorned  with  variegated-garland-ornaments.' 

5.  tesam  (495)  parth-,  objective  gen.  w. 
pujam. 

6.  akarot,  I13  x.    — te  begins  new  clause 

—  see  316  N.    -U.f.  avasan,  135,  208,  \/3vas. 

7.  U.f.  etasmin,  210,   499b :    see   vocab. 
under  etad.    —  'The  two  best  of  the  Rishis 
(1264)  of  the  gods':  the  verb  is  in  line  10. 

8.  See  \/at  and  741.     —U.f.  mahatman- 
au,  134.    -gatau,  954d. 

9.  U.f.  ca  eva,  127,  see  eva,  end.   — maha- 
stands    in     adverbial     relation    to    -prajna 
('greatly,  i.e.  very,  wise '),  since  the  whole 
is  a  descriptive  adjective  cpd  —  see  1279. 

10.  Third   pers.   dual,  perf.   mid.,    Vvig, 
800a.    —See  sii  2,  inseparable  prefix. 

11-12.  U.f.  tau,  495.  —arc-,  gerund  from 
caus.  stem  of  v'rc,  10517.  — papraccha,  590, 
794c.  —U.f.  anamayam  ca  api.  —  -gata 
(like  -bhuta,  see  67N.,  and  1273c)  is  a  mere 
means  of  turning  sarva-  [=sarvatra]  into 
attributive  form  :  so  also  in  sarvatragatam, 
line  14,  which  should  be  printed  as  a  cpd, 
and  means,  like  sarvagatam,  '  under  all  cir- 
cumstances, i.e.  in  all  their  goings  and  do- 
ings.' Amend  vocab.  accordingly. 

—  'Saluting  them,  Maghavan  then  asked 
after  the  welfare  unbroken  and  also  disease- 
less  of  them  two  under  all  circumstances  — 
he,  the  mighty  one':  i.e.  (cf.  the  principle 
explained  415N.)  'asked  if  it  had  gone  con- 
stantly well  with  them  and  if  they  had  been 
entirely  free  from  sickness.' 

14-15.    avayos,  491.     —Copulas  omitted 

—  212N.     —'Of  us  two  (there  is)  welfare, 
j  O  god,  under  all  circumstances,  O  lord :  and 


NOTES  TO  ) 
PAGES,   j 


[306] 


in  the  whole  (krtsne)  world,  0  Maghavan, 
the  princes  (are)  prosperous,  O  mighty  oue.' 
18-2O  are  prefatory  to  the  question 
proper  in  line  21a :  'The  princes  (proleptic 
nora.  independent)  .  .  .  ,  who  (509)  go  to 
death  by  the  sword  (280)  .  .  .  ,  — this  (501) 
imperishable  world,  i.e.  heaven,  (is  —  cf.  212 
N.  end)  granting  every  wish  of  them,  just  as 
(yatha^eva)  of  me  (it  grants  every  wish).' 
The  idea  is,  Since  the  brave  warriors  can 
here  obtain  their  every  wish,  why  do  they 
not  come  up  ? 

21.  'Where    now   (are)   those    princes, 
heroes  ? '    —Observe  caesura :  cf.  316  N. 

22.  agacchatas,     Vgam+a,     741,     447, 
agrees  w.  tan. 

NOTES  TO  PAGE  6. 

2.  crriu,   710,  703.    -me,  491,  297b.    - 
drgyante,  768,  771. 

3.  Supply  asti,  '  there  is '  (a  daughter) . . . 

—  See  iti,  mg  2  f .    — Vcru+vi. 

4.  Ppl.  of  Vkram+sam-ati  (955a)  'having 
excelled  =  excelling.' 

5.  tasyas,  495.    — bhavita,  944. 

7.  See   bhuta   2,    and    reference,   1273c, 
and  cf.  512N.     — Pres.  ppl.  of  denom.  stem 
arthaya+pra,  1068. 

8.  kanksanti  governs  tarn. 

9.  'While    this    (499b)    is    being    told' 
(pres.  ppl.  pass,  of  kathaya,  1068,  cf .  1052a), 
loc.  absolute,  303b.    —Study  references  un- 
der sagnika,  an  important  kind  of  cpd :  lit. 
'having  an  accompanying  (sa-)  Agni',  where 
sa-  is  equiv.  to  an  adj.    Others  in  line  13. 

10.  Vgam+a,  cf.  52  N. 

11.  Vgrn,  3d  pi.  perl,  800b. 

12.  U.f.  grutva   eva  ca   abruvan  (632) 
hrstas.   —  gacchamas:  for  tense,  777a. 

13.  maharaja,  see  I14  N.  end. 

14.  yatas,  supply  asan,  '  were.' 

15.  kaunteya,  see  I14  •».  end. 

17.  path-i,  loc.s.,  433.    -  dadrcus,  2  &  N. 

—  sthitam,  superfluous,  see  sthita  2. 

18.  'In  reality  almost,  the  god  of  love, 
present  (see   sthita  3)  with  definite  shape, 
(by  reason  of  beauty  =)  so  handsome  was 
he.'    Cf.  2i*x. 

2O.  tasthus,  590c\  794f,  800c.  -Vsmi+vi. 


21.  vistabhya,  v  stabh+vi,  185.  992. 

22.  rajann,  210:   see   lu  N.   end.    -Vtr 
-f  ava,  992  2,  242. 

23.  U.f.  bhos,  see  176a.    — bhavan,  see 
bhavant  and  456,  and  supply  asti,  514. 

NOTES  TO  PAGE  7. 

I.  'Do  thou  (714)  assistance  of  us'  (491). 
Observe  caesura. 

4.  Vjna,  989.  -U.f.  karisye,  133,  933. 
— 'Nala,  promising  them  "I  will  do  (the 
assistance)  ",  .  .  .'. 

o.   etan,  499b.    —  v'stha-fupa,  954c. 

6-7.   Now  review  declension  of  pronouns 

—  very  frequent  hereabouts  :  interrogatives, 
ke,  kas,  kirn,  504 ;  demonstratives,  tad,  495, 
ayam  and  asau,  501 ;  personal,  aham,  maya, 
asman,  and  vas,  tvam,  tvam,  491. 

Note  frequent  omission  (212  N.)  of  copula : 
u.f.  ke  bhavantas  (santi,  514)  ?  kas  ca 
asau  (asti),  yasya  aham  ipsitas  (asmi) 
dutas?  kim  ca  (asti)  tad  vas  maya  kar- 
yam  ('mihi  faciendum')?  —yasya  dutas, 
'as  messenger  to  whom.'  — kath-,  1068, 
1043.4. 

8a.   See303b4. 

9.  Vbudh+ni,  739.    —'Know  us  as  gods, 
i.e.   know   that   we   are   gods'  —  cf.   415  N. 

—  See  artha. 

10.  U.f.  aham  indras  (asmi),  ayam  ag- 
nis  ca  (asti),  tatha  eva  ayam  apam  patis 
(asti).    —ayam,  '  this  one  here',  with  a  ges- 
ture of  introduction,  —apam,  see  ap.  'Lord 
of  waters '  is  Varuna. 

II.  nfnam,    gen.pl.   of   nr,  371s.     —U.f. 
yamas  ayam  (asti). 

12.  'Announce    us   as   assembled' — cf. 

415N. 

The  last  three  lines  (13-15)  of  Indra's 
speech  contain  in  oratio  recta  the  message 
which  he  wishes  Nala  to  deliver. 

13.  Lit.    'The    world-protectors,   having 
Great-Indra  as  first,  i.e.  Great-Indra  and  the 
other  world-protectors ' :  for  this  important 
kind  of  cpd,  study  1302c  1,  and  adi  in  vocab. 

—  Vya-i-sam-a,  611.     —See  reference  under 
didrksu. 

14.  'The  gods  seek  (VI  is,  608)  to  win 
(Vap,  968)  thee.' 


[307] 


j  NOTES  TO 
I  PAGE  1O. 


15.  'Choose  thou',  V 2  vr,  1043.4. 

17.  'Me,     come     hither    (sam-upa-itam, 
\'i^  for  one  and  the  same  purpose.'   —Inf.  of 
V2  is  rpra,  1051. 

18-19.  'Pray  how  can  (Vsah+ud)  a  man 
who  is  in  love  say  (V  vac,  968)  such  a  thing  to 
a  woman  (striyam  360,  274b)  for  another  1 ' 

20.  ucus,  Vvac,  perf.,  see  references. 

21.  sam-c,ru-tya,  992.  —For  loc.,  304a. 

NOTES  TO  PAGE  8. 

I.  kar-,  933.    —Observe  caesura. 

4.  veg-,  object  of  pravestum,  which  is 
inf.  of  Vvig+pra,  218. 

5.  U.f.  pra-veksyasi  (Vvig,  fut.,  932,  218) 
iti  .  .  .  eva  abhy-. 

6.  Vgam.    —See  iti,  mg  2. 

7.  Third    word    is    vaidarbhim.     —  See 
VI  vT+sam-a. 

8.  Vdip,   intens.    1000,    1002a,   1016.    - 
vapus-a,  414. 

10.   Vksip+a,  752.5. 

II.  Join   tasya   w.  kamas,   and   tarn  w. 
drstva.    -Vvrdh,  800. 

12.  See   satya   3.    —  cik-,  VI   kr,   desid., 
1027,  1028b.  -Vdhr,  1070,  1071a. 

13.  Vbhram+sam,  955a. 

14.  Vpat+sam-ud,  794e.    —  Vdhrs. 

16.  U.f.  na  ca  enam,  see  ena  and  500. 

18.  U.f.  kas  ayam  (asti)  ?   —For  rest  of 
line,  see  atha  6  and  948  2  end. 

19.  Vcak,  697 li8.    -See  Vhr+vy-a:  inf. 
-See  Ika2cand507. 

20.  Nom.pl.fem.  of  lajjavant,  452 3. 
21-22.     'Then    to    him    smiling,    Dama- 

yanti —  with  a  smile  addressing  —  unto  the 
hero  Nala  spake,  amazed.' 

NOTES  TO  PAGE  9. 

1.  U.f.  praptas  (Vap)  asi,  636.    -'Thou 
art  having  come  like  a  god,  i.e.  thou  earnest 
invisibly?'     Observe   caesura.     —  Vjna,   w. 
gen.  te,  'get  acquainted  with  thee.' 

2.  U.f.    ca  iha  (asit).     Caesura.    —U.f. 
asi   na   laksitas    (ppl.  of   laksaya),  'wast 
thou  not  noticed.' 

3.  Caesura.    —U.f.  ca  eva  ugra-. 

5.    viddhi  =  1a8t :  see  V 1  vid  2  and  617. 
6-7.   Cf.  714'16.    -gobh-,  voc.s.fem. 


8.  U.f.  pravistas  aham  (asmi),  Vvig. 

9.  Vvig,  752.5.     -See  1  ka  2d  and  507. 

—  U.f.  apagyat,  na  api  avar-  (Vlvr  caus.). 

10.  presitas  (asmi),  V2  is. 

11.  VI  kr+pra,  2d  s.  imv.  mid.  714. 

14.  From   here   on,    the   use    of    virama 
with  a  final  consonant  to  prevent  its  com- 
bining  in   print  with  a  following  initial  is 
given  up.     Thus  in  nalamabravit,  we  allow 
the  a,  which  —  if  unannulled  by  virama  —  is 
inherent  in  the  nagari  sign  for  ma,  to  serve 
as  the  first  letter  of  abravit.     Cf.  94  with 
the  identical  10  2. 

See  992  for  the  two  cpd  gerunds. 

15.  Vni  +  pra,   739:    for  n,    192a.     -See 
•v'  1  kr  2,  714,  578. 

16.  U.f.  yat  (202)  ca  anyat  (161)  mama 
asti:  see  VI  as  2.    —'For  both  I  and  what 
other  good  soever  I  have  — ' 

17.  'That   all    (is)    thine.'    — kuru,   714. 
— Igvara  =  Nala. 

18.  Explained  at  512a,  q.v. 

19.  Vpat+sam-ni,   pass.    ppl.    of    causa- 
five,  hence  long  a,  1051. 

20.  Vkhya+praty-a,  932  :  948 2  examples. 

NOTES  TO  PAGE  1O. 

1.  asthasye,  Vstha+a,  932.    —Suicide  by 
hanging  etc.   is  referred   to :   so  also  Pan- 
chatantra  iv.  fable  2. 

2.  Identical  with  9*. 

3.  VsthaS:    loc.  (741),   absolute,    303b. 

—  'The  gods  being  present,  how  seekest  thou 
a  man  (as  husband,  in  preference)  1' 

4-5.  As  at  313-14  (see  N.),  the  relative 
clause  comes  first,  with  incorporated  ante- 
cedent: lit.  'Of  what  world-creating  noble 
lords  I  (am)  not  equal  to  the  foot-dust  (instr., 
see  281a),  let  thy  mind  on  those  be  busied  ' 
(Vvrt  4,  739).  More  natural  to  us  would 
seem  tesu  lokakrtsu  igvaresu  mahatmasu. 
"  He's  not  as  good  as  the  dust  on  my  feet" 
was  prob.  a  proverbial  expression  of  re- 
proach :  so  Malavika,  act  i. 

6.  U.f.  hi  acaran,  pres.  ppl.    —  devanam 
limits  vipriyam,  296  b.    —  rcchati,  see  Vr. 

7.  Vtra,  617.    -Cf.  29  N.  and  715  N. 

8.  See  tatha  3.  Nala  tells  her  (lines  8-9) 
what  she  may  enjoy  if  she  chooses  a  god. 


NOTES  TO 
PAGE  1O. 


[308] 


9.  devan  prapya,  V  ap,  992,  '  by  obtaining 
gods  (in  wedlock).'     —  bhunksva,  v2  bhuj, 
689. 

10.  U.f .    yas :    its    antecedent    is    tarn, 
—imam,  501.    —  Vksip,  992.    —  SeepunarS. 

12-13.  Explained  2912.  —  yasya  limits 
only  danda-,  not  the  whole  cpd,  1316.  Yama 
is  meant  here. 

16-17.  kriyatam  (770c)  varanam,  'let  a 
choice  be  made '.  —  yadi  manyase,  \  man  3. 

—  suirdvakyam.    —  crnu,  62  x. 

19.  Vplu+sam-a,   past   ppl.,   instr.   dual. 

—  See  atha  4.    —  See  vari  and  339. 

21.  V2vr,  718.    —Declension  of  bhartr, 
373.    —  satyam  etad  bravimi,  see  satya  3. 

22.  Vvip,  741.    — krtanjalim,  here  fern., 
846,344. 

23.  agatya,  Vgam,  992.     —U.f.  iha  ut- 
sahe :  see  V  sah+ud  2. 

NOTES  TO  PAGE  11. 

1.  U.f.  hi  aham.    -For  gen.,  297a. 

2.  SeeVrabh+a2.  —  katham,  epanalepsis. 

3.  U.f.   esas   (176a)   dharmas  (sc.  asti), 
forms  a  clause.    —bhavita,  944.     See  949 2 
near  end. 

4.  See  >/ 1  dha+vi  5  and  770b. 

6.  See  VI  hr+praty-a. 

7.  '  Here  is  a  safe  means  (seen  —  in  the 
mind,  i.e.)  thought  out  by  me.' 

8.  bhavita  =  bhavisyati,  line  12. 
9-10.    U.f.   tvam    ca  eva  .  .  .  devas  ca 

. .  .  ayantu  (Vya,  611) :  verb  agrees  w.  near- 
est subject.  Observe  caesura  in  10.  With 
yatra  supply  asti. 

11.  For  samnidhi(m=n),  read  p.  291  IT  7. 

12.  var-  governs  tvam.    —U.f.  na  evam. 

14.  U.f.  punar,  178.  —End,  supply  asan. 

15.  U.f.     tarn     apagyan     (208)    tatha 
ayantam  (619). 

16.  U.f.  ca  enam,  500. 

17.  For  kaccid  (kat  cid,  202),  see  kad. 
18a.   '  And  what  did  she  say  to  us  all? ' 

20.  U.f.  bhavadbhis,   456.    -See  Vdic, 
-fa.   —  niv-,  with  pra vistas. 

21.  '  Guarded     (vr-tam)     by     warders ' 
(dandibhis). 

22.  U.f.  na  kas  cid  (1  ka  2d)  drstavan 
(sc.  asti)  naras,  see  959,  960,  this  example. 


NOTES  TO  PAGE  12. 

1.  U.f.  sakhyas  (364)  ca  asyas  (501)... 
tabhis  ca  api ...   —  Copula  twice  omitted. 

2.  U.f.  sarvas,  nom.fem.    —  vib-,  voc. 

G.  '  While  ye  are  being  described  by  me,' 
303b. 

4.  V2vr,  718.    -sur-,  voc.    -Cf.  1021. 

5.  In  the  words  ayantu  to  bhavita,  line 
8,    Nala    repeats     substantially    D's    plan 
(II9-12),  but  in  oratio  recta.    Hiatus  (113)  is 
allowed   at    the    caesura ;    otherwise    bala 
(unless  it  had  lost  a  final  s,  177)  would  co- 
alesce with  the  following  initial.     Cf.  16  u  y. 

8.  mah-,  voc.  —bhavita,  II8  N.  —See 
iti5. 

9-1O.  U.f.  etavad  (nom.n.,  453)  uda- 
hrtam  (Vhr,  sc.  asti)  maya,  full  stop.  — 
' For  the  rest,  ye  (are)  an  authority,  0  gods ' : 
i.e.  it's  your  affair  alone  now. 

13.  The  three  substantives  are  locatives 
absolute  with  prapte,  303b3. 

14.  Vhu+a  :     w.   782    cf.   643b.      -  For 
loc.,  304. 

16.  Vgam+sam-upa^a,  1080.  —  For  ace., 
dam-,  271a. 

18.  U.f.  vivicus  (cf.  510  N.)  te  nrpas  .  .  . 
acalam. 

19.  U.f.  asanesu  .  .  asmas,  619 8. 

2O b.  The  cpd  is  a  possessive  form  (1301) 
of  a  descriptive  cpd,  1280b. 

NOTES  TO  PAGE  13. 

I.  Second  word  is  suglaksnah.    —'Like 
the  five-headed  serpents '  — because  the  hand 
is  quinquepartite.     Cf .  3 19  N. 

5.  Vmus,  724:  fern,  irreg.,  449c8:  'be- 
guiling'—  cf.  K\eirrfiv  v6ov.  —  prabhaya, 
364.  —  caksiinsi,  414  end. 

6-7.  U.f.  tesam  drstis,  .  .  .  patita,  .  .  . 
sakta  (v'sanj)  abhut  (829)  — caesura  :  na  ca 
(drstis  tesam)  pagyatam  cacala. 

8.  '  While    the    names     are    being    an- 
nounced'—  loc.  absolute,  303b,  pres.  ppl.  of 
pass,  of  denom.  kirtaya-f  sam. 

9.  See  atha  4.    -  See  p.  299,  §  15. 

10.  Viks-rsam,  992.    -See  sthita  4. 

II.  U.f.  samdehat   (m=n,  p.  291  1  7) 
. .  na  abhy-ajanat,  Vjna,  730 2,  725. 


12.  See  ya  5.     —See  Vman,   794e.    — 
'For  whichever  she  saw  of  them,  him  she 
thought  (to  be)  king  N.' 

13.  U.f.  buddhya,  339.    -tark-,  cf.  I15  N. 

14.  Optatives    (577)    of    v/jfia,   721,   and 
VI  vid,  616. 

17-18.  '  What  marks  of  the  gods  [(are) 
my  heard  ones  (296b)  =]  I  have  heard  of 
from  old  men,  these  I  do  not  notice  as  (being 
of,  i.e.)  belonging  to  even  one  (ekasya  api) 
of  those  standing  here  (iha)  on  the  ground 
(bhumau).' 

19.  V3  ci+vi-nis,  992.     -Vcar+vi,  1051. 

20.  'Thought    (it)   an   arrived-time,    i.e. 
thought  that  the  time  had  arrived  (cf.  note 
to  415)  for  refuge  (of  the)  to  the  gods.' 

22.  pra-   is   predicate    adj.   w.   bhu-tva, 
991.     See  Vbhu.    —U.f.  vepamana  idam. 

23.  'As  surely  as  N.  (was)  chosen  by  me 
on  hearing  .  .  : '  see  yatha  4. 

NOTES  TO  PAGE  14. 

1.  patitve,  '  in  marriage,'  goes  with  vrtas. 
-  See  satya  2  and  280  end.  -  U.f .  tarn  =  Nala. 

2.  U.f.  na  abhicarami. 

4.  'Ordained  (as  my,  i.e.)  to  be  my  hus- 
band'—  Vldha+vi  3,  and  954c. 

6.  'As  this  ceremony  (vrata)  was  under- 
taken by  me  (in  the  =)  for  the  winning  of 
Nala .  . '.  — v/rabh+a :  rabh-ta  =  rabdha,  160. 

8.  Vikr  3,714:  should  be  mid.  See  p. 
299,  §  15.  ' 

9.  See  yatha  6.    — v/jna  f  abhi,  721. 

10.  V4  gam,  992.    -U.f.  tad. 

11.  vflkr,  800f. 

12-13.  '  She  saw  (apagyat)  all  the  gods, 
free  from  sweat  (asvedan),  unwinking,  hav- 
ing unwithered  garlands  and  free  from  dust, 
standing  (see  sthita  1)  without  touching 
(asprgatas)  the  ground.'  The  "unwinking 
eyes  "  are  a  survival  of  the  old  Vedic  con- 
ception of  the  gods  that  "neither  slumber 
nor  sleep."  The  other  marks  of  anthropo- 
morphic divinity  are  natural  enough.  The 
opposites  of  all  five  attributes  are  ascribed 
to  Nala,  besides  a  shadow. 

14.  U.f.  mlanasrak,  nom.s.m.,  391.  — 
rajah-sveda-  (1252),  in  instr.  relation,  forms 
a  cpd  (1265)  w.  sam-anv-itas,  Vi. 


[3091  J  NOTES  TO 

I  PAGE  15. 

15.  'And  (ca-  eva)  the  Nishadhan,  .  . 
line  14  .  .  ,  (was)  made  recognizable,  (by) 
standing  on  the  ground,  and  (ca)  by  winking.' 

17.  V2vr,  1070.   -pandava,see  I»N.  end. 

18.  See  Vgrah  1.    -Cf.  210. 

21.  'The  cry  "Ah,  all"  (ha  hajti  — 
cf.  418)  was  uttered  (Vmuc).' 

22-23.  Same  construction.  'The  cry 
'Bravo"  was  uttered  (iritas,  Vir)  by  ... 
praising  (Vgans)  N.'  —Note  the  generous 
magnanimity  of  the  gods. 

NOTES  TO  PAGE  15. 

1.  kauravya,  see  I14  N.  end. 

2.  Vgvas+a,    caus.   imf.      —U.f.    antar- 
atmana. 

3.  See  yad  3 :  correl.  in  line  4. 
4*.   Cf.  95andN. 

4b.  'Delighted  (Vram  3)  with  such  (see 
evam,  end)  words  of  thine'  (as  thou  hast 
spoken  in  choosing  me).  Loc.,  303. 

5.    See  yavant  2.    —  SeeVdhr6. 

6a.  Vbhu,  construed  prop.  w.  loc.  of 
thing  (e.g.  dane),  means  'be  in  or  on'  (e.g. 
giving),  i.e.  '  devoted  to  '  (charity) :  here  the 
construction  seems  extended  in  like  mg  to  a 
person.  '  So  long  will  I  be  devoted  to  thee  ' 

—  tvayi.    -  Line  6  «>  =  10  21  b. 

7-8.  See  vac  (391)  and  nand+abhi.  A 
line,  containing  the  principal  verb  with  Nala 
as  subject,  seems  lacking. 

9-1O.  V  pri  3.  —  U.f.  tu  agni- :  see  -puro- 
gama.  —See  Vgam  5.  —'But  the  two, 
mutually  pleased,  beholding  Agni  and  the 
others,  perceived  those  very  gods  as  their 
refuge,  i.e.  perceived  that  the  gods  had  been 
good  to  them.' 

11-12.  vrte,  303b.  -U.f.  nalaya  astau 
(4833)  .  .  dadus  (800c).  -The  four  gods 
give  each  two  gifts,  and,  besides,  one  gift  in 
common,  a  couple  of  children  (mithunam, 
19).  It  is  by  his  exercise  of  the  supernatu- 
ral powers  now  given  to  Nala  that  Dama- 
yanti  in  the  sequel  (chap.  23)  recognizes  her 
lost  and  transformed  husband.  In  passing 
through  a  low  door-way,  he  does  not  stoop 

—  the  lintel  rises ;  when  he  wants  fire  and 
water  for  cooking,  they  come  at  his  wish ; 
and  he  seasons  the  food  exquisitely. 


NOTES  TO  j 
PAGE  15. 1 


[310] 


13-14.  U.f .  gatim  ca  an-,  '  and  a  most 
excellent  gait ' :  this  includes  the  ability  to 
pass  through  the  low  door-way,  as  above. 
-s/pri2,  760.5. 

15.  The  god  of  fire  and  the  god  of  the 
waters  (18)  give  N.  magic  power  over  their 
respective    elements  —  see    above    and    p. 
299,   §15.     -U.f.    pra-adat    (VI  da,   829) 
yatra. 

16.  U.f.   lokan   atmaprabhan    (208)   ca 
eva:     '  places-in-heaven,    having    his    (the 
Fire-god's)  splendor,  or  a  splendor  of  their 
own'    (heaven  has  "no    need   of    the  sun, 
neither  of  the  moon,  to  shine  in  it ")  r  this 
amounts,  perhaps,  to  '  hopes  of  future  bless- 
edness'; but   the  Hindus  make   a   deal   of 
loose  talk  about  '  worlds '  (lokas). 

17.  U.f.  yamas  tu.    —  anna-rasam,  'sub- 
tle taste  for  food  '  —  as  the  sequel  shows  — 
see  above  :  vocab.  wrong. 

18.  With  apam  patir  supply  pradat  and 
see?10*. 

19.  U.f.  srajas  ca  ut-. 

20.  U.f.    evam    pra-daya     (992)    asya 
(501),  explained  297a. 

21-22.  Construe,  anu-bhuya  vivaham 
asya  damayantyac,  ca :  '  learning  of  the 
wedding,  i.e.  that  it  would  take  place  duly ' 
—  they  went  back  home. 

NOTES  TO  PAGE  16. 

1.  Vlkr,  caus.,  1070, 1045. 

2.  usya,  V3  vas,  irreg.  (990 2)  for  usitva. 
4.  U.f.    bhrajamanas    anguman :     after 


elision  (bhrajamano  'ncuman),  the  anu- 
swara  belongs  to  the  o,  and  so  —  in  nagari 
—  has  to  be  put  over  the  o  and  to  the  left  of 
the  avagraha. 

6.  U.f.  ije  (Vyaj)  ca  api.    —Yayati  was 
an  ancient  king,  whose  piety  is  celebrated 
even  in  the  Rigveda,  where  the  gods  are  be- 
sought   to    bless   the   sacrificer   with   their 
presence,  as  in  old  time  they  did  for  Yayati. 
His  story  is  told  MBh.  i.,  chap.  75. 

7.  U.f.    anyais    ca    bahubhis,   dhlman, 
kratubhis    ca  aptadaksinais :    the   second 
ca  seems  superfluous. 

8.  U.f.   punar   (178)  ca  .  .  .  upavanesu 
(126). 

9.  Vhr+vi,  cf.  31  N.  and  16 12. 

10.  Vjan,    1070,    1045:    w.    loc.,   'begat 
upon  (the  body  of)  D.' 

11.  Observe  hiatus  at  the  caesura  —  cf. 
12s  N.    —By   penance    the    great    ascetics 
could  become  as  gods  and  thrust  even  Indra 
from  his  throne.     The  anxious  god's   most 
effectual  means  to  defend  himself  from  the 
power   of   their  austerities   was    to   seduce 
them  by  sending   a  nymph   so  lovely  that 
they  could  not  resist  her  charms.     '  Indra's 
weapon '  (indrasena,  see  vocab.)  is  therefore 
a    very    complimentary    name    for    Nala's 
daughter.     To   name   her  brother,  a  corre- 
sponding masculine  was  formed,  which  has, 
of  course,  no  other  than  grammatical  appro- 
priateness. 

12.  U.f .  viharan  ca,  208. 


SELECTIONS   II.-XXI. 

FROM  THE  HlTOPADEQA,  THE  '  BOOK  OF  GOOD  COUNSEL.' 

§  22.  The  first  book  ever  printed  in  Sanskrit  was  Kalidasa's  '  Seasons '  (rtu- 
samhara),  edited  by  Sir  Wm.  Jones,  and  printed  in  Bengali  letters  in  1792.  The 
first  Sanskrit  book  ever  printed  in  Nagari  letters  was  the  Hitopade9a.  It  was  edited 
by  Carey,  and  printed  at  Serampore  in  1803.  The  publication  was  undertaken,  said 
Henry  T.  Colebrooke,  "to  promote  and  facilitate  the  study  of  the  ancient  and 
learned  language  of  India  in  the  College  of  Fort  William."  It  was  chosen  as  the 
first  for  this  purpose  because  of  its  easy  style  and  intrinsic  interest  and  because  two 
English  translations  of  it  existed,  one  by  Wilkins  (Bath,  1787),  and  the  other  by 
Jones  (London,  1799).  To  pedagogical  reasons,  accordingly,  may  be  assigned  in 
great  part,  the  importance  of  this  work :  it  has  become  important  in  the  West, 


[3 1 1 1  (  INTBODUCTION  TO 

I       HlTOPADECA. 

because  the  text  is  so  well  suited  for  tyros  in  Sanskrit ;  and  in  the  Orient,  because 
of  the  intrinsic  value  of  its  contents. 

§  23.  The  book  belongs  to  the  ethico-didactic  class  of  literature,  and  is  what 
the  Hindus  call  a  niti-§astra  or  '  conduct-work.'  The  term  niti  (see  this  in  the 
vocabulary)  came  to  have  special  reference  to  the  conduct  of  kings  in  their  domestic 
life  and  in  their  foreign  relations ;  a  niti-gastra  is,  accordingly,  a  '  Prince's  hand- 
book of  political  and  social  ethics,'  a  kind  of  '  Mirrour  for  Magistrates.'  The  Hito- 
pade9a  consists  of  mingled  verse  and  prose.  The  verses  are  mostly  proverbs  and 
maxims  —  often  of  the  choicest  practical  wisdom;  and  their  validity  is  proved, 
illustrated,  and  enforced  by  the  fables,  which  are  in  prose. 

§  2-i.  The  frame  in  which  the  woi'k  is  set  is  simple  and  meagre.  The  sons  of 
King  Sudar9ana  of  Pataliputra1  (Patna)  are  ignorant  and  vicious.  He  therefore  con- 
vokes the  wise  men  and  asks  if  any  one  is  able  to  reform  the  princes.  Visnu9arman 
offers  to  do  so,  and  accordingly  takes  them  in  charge,  and  relates  to  them  the  stories 
which  make  up  the  body  of  the  collection. 

§  25.  The  Hitopade9a  is  not  an  original  work,  but,  rather,  an  excellent  com- 
pilation of  ancient  material.  The  time  of  its  composition  has  not  been  even 
approximately  determined.  The  palm-leaf  MS.  brought  by  Mr.  Cecil  Bendall  from 
Xepal  was  written  in  the  year  493  of  the  Nepal  era  or  A.D.  1373.  And  Professor 
Peterson's  2  old  paper  MS.  from  Jeypore  is  of  about  the  same  age.  At  present  we 
can  hardly  say  more  than  that  the  work  is  at  least  500  years  old.  In  the  working 
over  of  the  material,  the  metrical  portions  would  naturally  be  changed  less,  on  the 
whole,  than  the  prose ;  and  in  fact,  many  of  the  proverbs  can  be  traced  back  in  their 
identical  form  to  works  of  antiquity.  And  travellers  report  that  just  such  proverbs 
are  current  to-day  in  the  talk  of  the  lower  classes  of  India. 

The  author  or  editor  of  this  collection  of  fables,  according  to  the  colophon  8  of 
the  Jeypore  MS.,  was  named  Narayaiia,  and  his  patron  and  publisher  was  the  prince 
Dhavalacandra. 

§  26.  The  sources  of  this  compilation  are  expressly  said  (end  of  the  preface, 
178)  to  be  "the  Pancatantra  and  another  work."  The  first  part  of  this  statement 
is  borne  out  by  the  fact  that,  out  of  forty-three  fables  in  the  Hitopade9a,  twenty-five 
are  found  also  in  the  Pancatantra.  The  latter  work,  as  its  name  implies,  consists 
of  five  books ;  while  the  Hitopade9a  is  divided  into  four,  whose  titles  are  given  in 
the  preface,  177.  The  correspondence  is  as  follows.  The  first  book  of  the  Panca- 
tantra answers  in  its  frame-work  to  the  second  of  the  Hitopade9a  and  the  second  of 
the  Pancatantra  to  the  first  of  the  Hitopade9a.  Five  stories  from  the  third  book 
of  the  Pancatantra,  along  with  seven  from  the  first,  are  scattered  through  the  last 
two  books  of  the  Hitopade9a.  From  the  fourth  book  of  the  Pancatantra  only  one 
story,  "The  ass  in  the  tiger-skin,"  appears  in  the  Hitopade9a;  and  from  the  fifth 
book,  only  three.  It  thus  appears  that,  in  the  main,  only  the  first  three  books  of 
the  Pancatantra  were  drawn  upon  by  the  author  of  the  Hitopade9a;  and  Somadeva. 
in  his  Katha-sarit-sagara  (chapters  60-64,  much  of  whose  substance  is  from  the 
Pancatantra,  i.-iii.),  has  followed  a  similar  course. 

§  27.  What  the  "other  work"  is  we  can  hardly  say  with  entire  certainty.  In 
it  ought  to  be  found  together  —  if  the  statement  of  the  preface  is  accurate  —  at  least 

1  From  this  point  the  spelling  of  proper  names         2  See  Preface  to  his  Hitopadeca,  p.  i,  ii,  v. 


will  no  longer  be  anglicized. 


3  Peterson's  ed.,  p.  161 :  cf.  p.  iv,  v. 


INTRODUCTION  TO 
HITOPADECA. 


[312] 


the  eighteen  fables  of  the  Hitopadeca  which  do  not  occur  in  the  Pancatantra. 
Had  the  preface  said  "  other  works,"  the  problem  would  be  easier.  Thus  the  story 
of  the  two  giants,  iv.  9,  may  be  traced  to  the  Maha-bharata,  and  the  prototypes  of 
other  single  stories  are  doubtless  to  be  found  in  one  and  another  ancient  collection. 
Professor  Peterson  1  thinks  that  the  "  other  work  "  is  the  Nitisara  of  Kamandaka. 
The  identification  deserves  further  study. 

§  28.  The  contents  of  the  Pancatantra  have  been  made  the  subject  of  one  of 
the  most  important  contributions  to  the  literary  history  of  the  world  by  the  late 
Professor  Benfey.  His  principal  results  were  published  in  his  Pantschatantra  (1859, 
see  above,  p.  xviii,  no.  8),  and  in  his  introduction  to  Bickell's  edition  of  the  Kalilag 
und  Damnag  (1876).  The  latter  contains,  pages  VI-X,  a  brief  resume  of  these 
results.  The  summary  given  by  Keith-Falconer  (1885,  see  p.  315)  is  a  systematic 
and  lucid  account  of  the  history  of  the  fables,  and  is  the  one  most  to  be  commended 
to  English-speaking  students.  Some  of  the  most  important  items  follow. 

A.  The  Indian  original.     In  the  sixth  century  of  our  era,  there  existed  in 
India  a  Buddhist  Sanskrit  work,  in  thirteen  chapters,  treating  of  the  conduct  of 
princes.2     Its  doctrines  were  inculcated  in  the  form  of  beast-fables,  or  stories  in 
which  animals  play  the  part  of  human  beings. 

B.  This  Indian  original  was  translated  by  a  Persian  physician  named  Barzoi, 
into  the  Pehlevi,  the  literary  language  of  Persia,  by  command  of  the  Sassanian  king, 
Khosru  Anushlrvan,  called  The  Just  (531-579  A.D.). 

§  29.  Cl.  Both  the  Indian  original  and  its  Pehlevi  version  are  irrecoverably 
lost ;  but  from  the  latter  were  made  two  very  notable  translations.  The  first  was 
into  Syriac,  made  about  570  A.D.,  and  called  Kalilag  and  Damnag  after  the  two 
jackals,  Karataka  and  Damanaka,  who  figured  prominently  in  the  introduction  of 
the  Sanskrit  original.  A  single  notice  of  this  version  had  been  preserved  in  a 
catalogue  of  Syriac  writings  made  by  Ebed-jesus  (died  1318),  and  published  by 
Assemani  at  Rome  in  1725.  A  Chaldean  bishop,  Georgius  Ebed-jesus  Khayyath, 
on  his  way  to  the  ecumenical  council  in  1870,  stumbled  upon  a  manuscript  of  this 
Syriac  version  in  the  episcopal  library  at  Mardin.  Through  the  mediation  of  Ignazio 
Guidi  in  Rome,  and  by  a  wonderful  combination  of  lucky  accidents  and  persistent 
efforts,  the  existence  of  "  the  lost  manuscript "  was  made  known  to  the  eager  in- 
quirers in  Europe,  8  and  at  last  published  in  text  and  German  translation  by  Bickell. 

§  30.  C2.  The  second  translation  from  the  Pehlevi  was  the  Kalilah  and  Dim- 
nah  or  Fables  of  Pilpay  in  Arabic,  made  by  Abd-allah  ibn  al-Moqaffa,  a  Persian 
convert  to  Islam,  who  lived  under  the  caliph  al-Mansor  and  died  about  760.  This 
version  was  published,  though  not  in  the  best  recension,  by  Silvestre  de  Sacy  at 
Paris  in  1816,  and  an  English  translation  of  it  was  given  by  the  Rev.  Wyndham 
Knatchbull,  Oxford,  1819. 

According  to  the  Arabic  introduction,  Dabshelim  (deva-Qarman)  was  the  first 
king  of  the  Indian  Restoration  after  the  fall  of  the  governor  appointed  by  Alexander 


1  See  his  Introduction,  p.  29, 43,  Notes,  p.  3.    The 
Nitisara  was  edited  by  Rajendralala  Mitra,  in  the 
Bibliotheca  Indica,  vol.  iv. 

2  Such  was  Benfey's  conclusion.      It  was  ques- 
tioned by  Weber,  Indische  Streifen,  iii.  437.    Bar- 
zoi's  Pehlevi  version  (B.)  may  have  been  based  on 
several  different  works— among  them  a  Paficatantra. 
Indeed,  from  the  second  chapter  of  the  Arabic  Kalilah 


and  Dimnah,  •  The  mission  of  Barzoi '  (Knatchbull, 
pages  40-41;  cf.  Keith-Falconer,  p.  xii),  and  from 
other  evidence  (Keith-Falconer,  p.  liv  f),  this  is  the 
much  more  probable  view. 

3  The  story  of  the  discovery  is  told  by  Benfey, 
in  BickelPs  book,  pages  Xn-XXIII,  as  also  in  vari- 
ous periodicals  there  cited,  p.  XXII  note,  e.g.  Lon- 
don Academy  for  Aug.  1,  1871. 


T3131  i  INTRODUCTION  TO 

I         HlTOPADB^A. 

at  the  close  of  his  campaign  in  the  Panjab,  B.C.  326.  When  firmly  established, 
Dabshelirn  gave  himself  over  to  every  wickedness.  To  reclaim  the  king,  a  Brahman 
philosopher  takes  up  his  parable,  as  did  Nathan  before  David,  and  at  last  wins  him 
back  to  virtue.  The  wise  man  is  called  in  Arabic  bid-bah l  and  in  Syriac  bid-vag. 
These  words  are  satisfactorily  traced  by  Benfey,  through  the  PehlevI,  to  the  Sanskrit 
vidya-pati,  'master  of  sciences.'  Accordingly,  bidbah,  which  has  become  Bidpai  or 
Pilpay  in  our  modern  books,  is  not  really  a  proper  name,  but  an  appellative,  applied 
to  a  '  Chief  Pandit '  or  '  Court-scholar '  of  an  Indian  prince. 

The  Arabic  version  is  of  prime  importance,  since  from  it  have  flowed  other 
versions,  which  have  been  of  the  utmost  influence  in  shaping  the  literature  of  the 
Middle  Ages. 

§  31.  D.  These  versions  are:  1.  The  Later  Syriac,  made  in  the  tenth  or 
eleventh  century,  edited  by  Wright,  and  translated  by  Keith-Falconer;  2.  the 
Greek  one,  made  about  1080,  by  Symeon  Seth,  a  Jewish  physician ;  3.  the  Persian, 
made  some  fifty  years  later,  by  Nasr  Allah  of  Ghaznl ;  4.  the  Hebrew,  ascribed  to 
Rabbi  Joel,  and  probably  made  before  1250,  and  published,  with  French  translation, 
at  Paris  in  1881,  by  Joseph  Derenbourg;  5.  the  old  Spanish,  made  from  the  Arabic 
in  1251,  and  published  at  Madrid  in  1860  by  Gayangos. 

§  32.  E.  Of  the  descendants  in  the  fifth  degree  from  the  original,  only  two 
need  be  mentioned :  3.  The  Persian  Anwar-i  Suhaill  or  '  Lights  of  Canopus,'  a  sim- 
plified recast  of  Nasr  Allah's,  made  about  1494  by  Husain  Waiz  al-Kashifi.  English 
translations  of  this  have  been  published  by  Eastwick  and  by  Wollaston,  see  below. 
4.  The  Directorium  humanae  vitae,  made  from  the  Hebrew  about  1270  by  John 
of  Capua,  and  printed  about  1480. 

§  33.  F.  From  John  of  Capua's  version  flowed  the  famous  '  Book  of  examples 
of  the  ancient  sages,'  Das  buck  der  byspel  der  alien  wysen.  It  was  made  at  the 
instance  of  Duke  Eberhard  im  Bart,  whose  name  and  motto,  EBERHART  GRAF  z[u] 
WIRTENBERG  ATTEMPTO,  appear  as  an  acrostic  in  the  initials  of  the  first  sections. 
It  was  first  printed  about  1481,  and  has  since  been  admirably  edited  by  W.  L. 
Holland,  Stuttgart,  1860.  Holland  used,  besides  three  manuscripts,  two  printed 
editions  sine  loco  et  anno,  and  enumerates  17  dated  editions  that  appeared  between 
1483  and  1592.  Four  dated  editions  appeared  at  Ulm  between  1483  and  1485 !  The 
great  number  of  editions  of  the  work  and  their  rapid  succession  are  the  best  proof 
of  its  importance  as  a  means  of  instruction  and  amusement  in  the  fifteenth  and 
sixteenth  centuries. 

Another  offshoot  from  the  Directorium  is  the  Italian  version  of  A.  F.  Doni, 
entitled  La  moral  filosophia,  and  printed  at  Venice 2  in  1552.  This  is  of  special 
interest,  because  from  it  came  (G)  the  English  translation  of  Sir  Thomas  North, 
London,  1570. 

It  may  here  be  added  that  La  Fontaine,  in  the  second  edition  of  his  Fables 
(1678),  which  contains  eleven  books,  says8  that  he  owed  the  largest  part  of  his  new 
material  (books  vii-xi)  to  Pilpay,  the  Indian  sage.  The  edition  of  Henri  Regnier 
(Paris,  Hachette,  1883-85,  3  vols.)  gives  abundant  references  to  the  sources  of  each 
fable,  and  is  especially  to  be  commended  to  those  who  would  compare  the  well- 
known  French  offshoots  with  the  Indian  originals. 

1  See  Benfey,  in  Bickell,  p.  XLIII  f.  »  Avertissement  prefixed  to  book  vii,  Regnier  ii. 


*  With  wood-cuts.    Harvard  College  has  a  copy. 


81. 


INTRODUCTION  TO 


[314] 


§  34.  From  Benfey's  investigations  it  appears  that  the  truest  extant  repre- 
sentative of  the  Indian  original  is  the  Syriac  version,  Kalilag  and  Damnag.  Next  to 
the  Syriac  stands  the  Buck  der  Beispiele,  which,  besides,  is  in  language  remarkable 
for  its  dignity,  strength,  and  beauty ;  upon  this  latter  version,  moreover,  are  based 
almost  all  the  printed  ones  previous  to  1644.  To  the  German  version  almost  exclu- 
sively, therefore,  is  Europe  indebted  for  the  wide-spread  knowledge  of  this  cycle  of 
literature  from  the  last  part  of  the  fifteenth  to  the  middle  of  the  seventeenth  century. 

§  35.  After  this  account  of  the  direct  descendants  of  the  Indian  original  in  the 
Occident,  it  remains  to  speak  of  the  history  of  that  original  in  India,  and  of  its 
sources.  Whether  Barzoi  translated  from  one  work  of  thirteen  chapters  (cf .  §  28) 
or  from  several  independent  works,  the  fact  remains  that  the  originals  of  all  of  his 
sections  may  be  certainly  identified  on  Indian  ground  save  thi-ee : l  five,  namely, 
form  the  Pancatantra ;  two  other  sections  figure  as  a  supplement  to  the  first  book 
of  a  later  recension  of  the  Pancatantra;  and  yet  other  sections,  three  in  number, 
appear  in  the  Maha-bharata. 

The  first  three  books  of  the  Pancatantra  (above,  §  26)  were  recast  by  Somadeva 
about  1070  A.D.,  in  his  Katha-sarit-sagara,  chapters  60-64.  Somadeva's  abstract  of 
these  three  books  shows  that  they  had  the  same  form  then  as  at  the  time  of  the 
Pehlevi  translation  (570).  As  representatives  of  the  Indian  original,  the  offshoots 
of  the  Pehlevi  version  surpass  even  the  Indian  offshoots.  These  latter,  as  respects 
their  truthfulness  in  reflecting  the  Indian  original,  are  arranged  by  Benfey  as  follows : 
first,  the  recension  of  the  Indian  original  used  by  Somadeva ;  second,  the  one  on 
which  the  Southern  Pancatantra  (of  Dubois)  is  based;  third,  the  one  from  which 
the  Hitopade9a  is  made ;  and  last,  the  one  from  which  proceed  the  common  Sanskrit 
recensions  of  the  Pancatantra. 

§  36.  At  the  time  when  Barzoi  made  his  Pehlevi  version,  Buddhism  was  already 
on  the  decline  in  India,  and  Brahmanism  regaining  its  lost  supremacy.  It  was  not 
to  be  expected  on  the  one  hand  that  the  Brahmans  would  allow  a  work  of  such  great 
artistic  merit  as  the  original  Mirrour  for  Magistrates  to  be  lost  and  forgotten,  nor, 
on  the  other,  that  they  would  preserve  it  without  transforming  its  whole  spirit,  which 
was  that  of  fanatical  hatred  for  Brahmanism.  They  have,  therefore,  omitted  or 
transformed  such  parts  as  showed  most  Buddhist  animus,  leaving,  however,  many 
marks  uneffaced  which  betray  its  Buddhist  origin. 

In  one  other  way,  too,  the  original  was  modified.  In  most  of  its  sections  a 
doctrine  was  inculcated  by  means  of  a  single  fable  or  story,  and  only  a  sparing  use 
was  made  of  inserted  apologues.  But  gradually  the  means  became  an  end  ;  into  the 
main  story  were  inserted  others,  and  others  still  into  these,  until  the  main  story 
became  a  mere  frame,  and  the  result  was  comparable  to  a  set  of  Chinese  boxes.2 

§  37.  Respecting  the  sources  of  the  Indian  original  only  a  general  statement 
can  be  made.  There  were  current  among  the  Buddhists,  fables  and  parables  which 
they  ascribed  to  Buddha,  and  whose  sanctity  they  sought  to  increase  by  identifying 
the  best  character  in  any  story  with  Buddha  himself  in  a  former  birth.  Hence  the 
tales  were  called  Jatakas  or  '  Birth-stories.'  There  is  evidence  of  the  existence  of  a 
collection  with  that  name  as  early  as  the  Council  of  Vesall,  about  380  B.C.  ;  and  in 


1  Of  the  remaining  three,  one  is  shown  by  its 
spirit  of  deadly  hatred  towards  the  Brabrnans  to  be 
the  work  of  Buddhists,  and  the  other  two  are  in 
Benfey's  judgment  genuinely  Indian. 


2  Pedagogical  reasons  forbade  the  retention  of 
this  arrangement,  except  by  way  of  specimen.  Thus 
selection  ix  is  boxed  intoviii,  and  xv  and  xvi  into 
xiv. 


[315] 


(  INTRODUCTION  TO 

(         UlTOPADKrA. 


the  fifth  century  after  Christ  the  Jatakas  were  put  into  the  form  in  which  they  now 
appear  iu  the  Sutta-pitaka.  They  are  distinguished  for  quaint  humor  and  gentle 
earnestness,  and  teach  the  duty  of  tender  sympathy  with  animals  and  even  of 
courtesy  to  them.  With  these  stories  may  be  identified  many  if  not  all  of  the 
fables  of  the  Hitopade9a. 

§  38.  The  relation  of  the  earliest  Greek  and  Indian  fables  has  been  the  subject 
of  much  discussion.  Wagener  tried  to  show  that  the  Greeks  derived  their  apologues 
from  the  Hindus ;  Weber,  that  the  Hindus  got  many  from  the  Greeks.  Correspon- 
dences there  undoubtedly  are ;  but  the  difficulty  is  that  the  earliest  forms  of  the 
fables  —  which  would  furnish  the  only  safe  basis  for  comparison  —  are  irrecoverably 
lost.  Aesop  and  his  fables  are  mentioned  by  Plato  and  others  as  very  well  known : 
but  whether  he  was  a  Phrygian,  a  Jew,  or  an  Egyptian  is  matter  of  dispute ;  and 
even  the  Mu0fa/t£oi  Aiffdnrtioi,  of  Babrius  (ca.  100  A.D.),  which  tradition  offers  us  as  the 
oldest  extant  collection,  are  removed  some  700  years  from  the  traditional  date  of 
Aesop.  The  collection  on  which  the  common  modern  fable-books  are  based  was 
made  by  the  Byzantine  monk  Maximus  Planudes,  ca.  1325. 

At  all  events,  the  oldest  extant  documentary  collections  of  Greeks  or  of  Bud- 
dhists are  much  later  than  Alexander's  invasion;  and  considering  the  intercour.se  of 
the  Greeks  with  India  after  that  event,  it  is  quite  possible  that  the  influence  and 
borrowing  were  in  both  directions. 

§  39.  We  have  seen  how,  under  the  New  Persian  Dynasty,  and  afterwards 
under  the  Caliphs,  with  the  spread  of  Islam,  the  Indian  stories  were  carried  over 
western  Asia  and  all  southern  and  western  Europe.  But  this  is  not  all.  The  pious 
pilgrims  to  India  from  China  took  home  with  them  Buddhist  apologues,  which  were 
translated  into  Chinese,  and  wandered  then  to  Korea  and  Japan.  They  have  since 
been  translated  from  Chinese  into  French  by  Stanislas  Julien  (Les  Avaddnas,  Paris, 
1859).  Among  the  Mongols,  too,  Benfey  has  discovered  many  of  these  apologues; 
and  through  the  Mongols  during  their  supremacy  these  stories  came  to  the  Slavic 
peoples,  and  even  to  the  Finns  and  Samoyeds. 

§  40.  BIBLIOGRAPHY.     First  the  titles  of  some  books  cited  often  below. 

[1.  Pali.]  The  Jataka,  together  with  its  com- 
mentary, being  tales  of  the  anterior  births  of  Gotama 
Buddha.  For  the  first  time  edited  in  the  original 
Pali,  by  V.  Fausboll.  London,  Triibner  &  Co.,  1877-. 

Buddhist  birth  stories;  or  Jataka  tales.  Trans- 
lated by  T.  \V.  Rhys  Davids.  London,  Trubner  & 
Co.,  1880.  Vol.  1  (the  only  one)  goes  to  Jataka  40. 
It  contains  very  useful  lists  of  books  illustrating  the 
history  and  migrations  of  Buddhist  tales. 

[2.  Sanskrit.]  Pantschatantra :  Fiinf  Bucher 
indischer  Fabeln,  Marchen  und  Erzahlungen.  Aus 
dem  Sanskrit  ubersetzt  rait  Einleitung  und  Anmer- 
kungen  von  Theodor  Benfey.  Leipzig,  Brockhaus, 
1859.  2  volumes.  See  p.  xviii,  no.  8.  This  work  is 
cited  as  "Benfey."  —  The  fables  are  cited  by  the 
numbers  of  Benfey  and  Kosegarten. 

[3.  Old  Syriac  version.]  Kalilag  und  Damnag. 
Alte  syrische  Uebersetzung  des  indischen  Fiirsten- 
spiegels.  Text  und  deutsche  Uebersetzung  von 
Gustav  Bickell.  Mil  einer  Einleitung  von  Theodor 
Benfey.  Leipzig,  Brockhaus,  1876. 

[4.  Arabic.]  Kalila  and  Dimna,  or  the  fables 
of  Bidpai.  Translated  from  the  Arabic.  By  the 
Rev.  Wyndhnm  Knatchbull.  Oxford,  1819. 


Calila  und  Dimna,  oder  die  Fabeln  Bidpai's.  Ver- 
deutscht  von  Ph.  Wolff.  Stuttgart,  1839.  2  vols. 

[5.  Later  Syriac  version.]  Kalilah  and  Dim- 
nah  or  the  fables  of  Bidpai :  being  an  account  of 
their  literary  history,  with  an  English  translation  of 
the  later  Syriac  version  of  the  same,  and  notes.  By 
I.  Q.  N.  Keith-Falconer.  Cambridge  University 
Press,  1885.  Price  7  shillings  6  pence. 

[6.  Persian.]  The  Anvar-i  Suhaili;  or,  the 
lights  of  Canopus;  being  the  Persian  version  of  the 
fables  of  Pilpay  •  •:  literally  translated  into  prose 
and  verse.  By  Edward  B.  Eastwick.  Hertford, 
1854.  There  is  another  translation  by  A.  N.  Wollas- 
ton,  London,  1877. 

[7.  Latin.]  Directorium  humane  vite  alias 
parabojle  antiquorti  sapientu.)  By  John  of  Capua. 
(Sine  loco  et  anno,  gothic  type,  folio,  82  leaves, 
quaint  wood-cuts.)  Copy  in  Harvard  College  Library. 
Printed  about  1480.  Joseph  Derenbourg  is  now  pub- 
lishing a  critical  edition  of  this  work,  with  notes, 
Paris,  Vieweg,  1887-. 

[8.  German.]  Das  Buch  der  Beispiele  der 
alien  Weisen.  Herausgegeben  von  Dr.  W.  L.  Hol- 
land. Stuttgart,  1860. 


INTRODUCTION  TO) 

IIlTOPADECA.         ) 

§  41.  THE  LITERARY  HISTORY  of  the  Indian  apologues  has  often  been  treated. 
So  by  Silvestre  de  Sacy,  Loiseleur  Deslongchamps,  H.  H.  Wilson  (Works,  London, 
1864,  iv.  1-159),  Lancereau  (in  his  Pantchatautra,  Paris,  1871),  Max  Muller  (On  the 
migration  of  fables,  Chips,  London,  1875,  iv.  145-209),  Rhys  Davids  (Introduction 
to  his  translation  of  the  Jatakas,  London,  1880),  J.  Schoenberg(in  the  very  readable 
introduction  to  his  German  translation  of  the  Hitopadeca,  Vienna,  1884).  Keith- 
Falconer's  account  is  on  the  whole  the  best  (§  40). 

The  French  translation  of  the  Hitopade9a  by  E\  Lancereau  (Paris,  Maisonneuve, 
1882)  is  especially  useful  on  account  of  the  full  and  convenient  references  to  the 
books  where  the  analogues  of  the  different  fables  may  be  found.  This  book  is 
intended  by  the  citation  "  Lancereau." 

§  42.  EDITIONS  AND  TRANSLATIONS.  The  most  accessible  text  edition  is  that 
of  Professor  Peter  Peterson  (Bombay,  Government  Central  Book  Depot,  1887.  Price 
1  rupee  10  annas).  It  contains  an  introduction  most  helpful  for  reading  the  text 
in  course.  It  forms  no.  xxxiii  of  the  Bombay  Sanskrit  Series.  The  text  edition 
used  most  often  as  a  standard  of  reference  is  that  of  Schlegel  and  Lassen  (Bonn, 
1829). 

A  literal  English  version  has  been  given  by  Fr.  Pincott  (London,  W.  H.  Allen, 
1880).  A  cheap  reprint  of  Wilkins's  translation  appeared  in  Henry  Morley's  Uni- 
versal Library  (London  and  Xew  York,  Routledge,  1885). 

§  43.  METRES.  Aside  from  the  common  cloka  —  see  p.  300,  §  21  —  there  occur 
in  this  book  several  other  metres  requiring  description.  The  following  five  are 
monoschematic  —  i.e.  the  stanza  consists  of  one  metrical  scheme  four  times  repeated. 
The  first  two  are  simple  and  natural  iambic-choriambic  rhythms  and  are  common  in 
the  Veda.  The  name  vasanta-tilaka  means  'Grace  of  the  spring-time';  malini, 
'  Garlanded ' ;  rathoddhata  seems  to  mean  '  Car-proud.' 

a.  ^^.\j^-\£\j\j£\\jl.\j£  jagati,  221*. 

b.  ±L/.V±\±VVJ!.\^JLV  tristubh,  26*. 

c.  _Zw-^|^vyw|-il^v^-^|v/^_  vasanta-tilaka,  181*,  26s. 

d.  v4v^vy|<$^^|-£_H-£vyj£|— v—  I—  malini,  2223. 

e.  ^wZ|v^ww^|wZw^  rathoddhata,  5611. 

The  tristubh  is  simply  a  catalectic  form  of  the  jagati;  but  the  catalexis  gives  the  new 
cadence  a  trochaic  effect  instead  of  iambic.  The  rhythm  of  the  vasanta-tilaka  is 
closely  analogous  to  that  of  the  tristubh.  The  rathoddhata  is  essentially  similar 
to  a  jagati  without  its  anacrusis. 

§  44.     THE  arya  METRE  is  based  on  the  number  of  morae  —  not  on       Thus: 
the  number  of  syllables.    See  Whitney,  §§  76-79.     A  light  syllable  counts      -       — 
as  one  mora;  a  heavy  syllable,  as  two.    In  general,  the  ary»-foot  con-      _     ^w 
sists  of  four  morae.     These  appear  either  as  two  heavy  syllables,  or  with      w  —  ^ 
one  heavy  one  at  the  beginning  or  at  the  middle  or  at  the  end,  or  as     wv/     — 
four  light  syllables.      In  each  half-stanza,  a  caesura  occurs  at  the  end  of  ^ 

the  third  foot,  and  the  eighth  or  last  foot  of  each  half-stanza  is  catalectic. 
The  sixth  foot  of  the  first  half-stanza  must  be  an  amphibrach,  \j \,t  and  that 


[317] 


( NOTES  TO 
I  PAGE  17. 


of  the  second  must  be  a  single  light  syllable.     No  odd  foot  may  be  an  amphibrach. 
The  metre  occurs  at  263  and  566  to  5610.     The  scheme  is : 


Applying  this  scheme,  for  example,  to  56s-6,  we  have,  with  the  proper  resolutions 


NOTES  TO  PAGE  16. 

LINE  16.  SELECTION  II.  Preface  and  intro- 
duction to  the  Hitopade9a.  U.f.  samskrta^ 
ukti,  '  cultivated  expression.' 

17.    See  Vlda.     —  ca  belongs  to  nitiv-. 

19.  grh-,  956*.  —  iva,  'as  if.'  —Join 
mrt-  w.  grh-. 

NOTES  TO  PAGE   17. 

1.  'Just  wisdom  (is)  the  best  thing,  they 
say'  (Vah). 

2.  '  By  reason  of '  the  qualities  denoted 
by  the  three  ablatives,  2912. 

3.  '  The  knowledge  (of)  weapons  and  the 
knowledge    (of)   books   (are)   two   kinds-of- 
knowledge  (for  acquisition—)  that  one  may 
acquire.' 

4.  '  The  first  (is)  for  laughter  —  is  ridicu- 
lous.'    This  dative  is  explained  at  287  mid. : 
similar  uses  1715,  20U.     — Vdr+a. 

5-6.  U.f.  yad  nave  •  •  •  na  anyatha  •  •  • 
tad  iha.  — '  Since  ornamentation  put  upon 
an  unburned  dish  does  not  change,  therefore 
to  children  (297a)  niti  is  communicated 
etc.,'  i.e.  as  one  decorates  a  dish  before  burn- 
ing it,  in  order  to  have  the  result  permanent, 
so  worldly  wisdom  should  be  taught  to  chil- 
dren while  they  are  still  young.  Cf .  Horace, 
Epist.  i.2.67-70.  -See  iha. 

8.  U.f.  tatha  anyasmat  granthat.     7-8. 
'  Friend-acquisition  •  •  •  is  delineated  (by  the 
author)  drawing  (his  materials)  from  •  •  •  .' 
See  page  311,  §26. 

9.  The  Ramayana  (i.36-44  =  37-45)  and 
MBh.  (iii.  chap's  106-109)  tell  why  and  how 
Bh.  brought  the  Ganges  down  from  heaven. 
See  also  M.  Williams,  Indian  Wisdom,  p.  363. 

—'Town  having  P.  as  name,'   1302.      In 


Buddhist  books  it  is  called  Patali-gama, 
'Trumpet-flower  Village.'  Wilson  thinks 
Patali-putra  is  a  mere  corruption  of  Patali- 
pura, '  Trumpet-flower  City.'  This  certainly 
accords  well  with  the  K'usumo-pulo  (Skt. 
Kusuma-pura, '  Flower-City ')  of  the  Chinese 
Buddhist  pilgrims  —  see  Beal,  Si-yu-ki,  ii.83- 
85.  The  Katha-sarit-sagara  (chap,  iii.)  gives 
a  legend  telling  how  the  town  was  founded 
by  a  king  Putraka  and  his  wife  Patali. 
This  is  perhaps  an  invention  suggested  by 
the  corrupted  form. 

—The  site  of  P.  is  discussed  at  length  in 
Cunningham's  Archaeological  Survey  of  India 
Reports,  viii.1-34  and  Note  prefixed  to  the 
vol.  See  also  Journ.  As.  Soc.  of  Bengal, 
xiv.HSTf,  with  map. 

10.  Divide  thus,  sarva-svamiguna ;  not 
sarvasvami-guna :  upeta,  Vi+upa.  —  King  S. 
need  not  be  regarded  as  a  historical  person. 

11.  gugrava,  Vgru,  793a,  800b. 

12-13.  Construe  yasya  na  asti  (see 
v'las2)  gastram,  andha  eva  (see  this)  sas 
(asti) :  -ucchedi  and  dargakam  are  attri- 
butive adjectives  to  gas-,  and  loc-  is  in 
apposition  w.  gas-. 

15.  'One  by  itself,  even  (api),  is  harmful 
(174N.) ;  but  how  much  more  (kim4)  all  four 
together ! ' 

16-17.  See  iti2  and  akarnaya.  —'The 
king,  distressed  (udvignamanas,  418)  by  the 
shaster-neglect  (-ananusthanena)  of  his  (at- 
manas)  sons,  who  did  not  study  books  (see 
13082) 

18.  See  Ikal.  'What  profit  (is  there) 
with  a  son  born,  i.e.  in  the  birth  of  a  son, 
who  •  •  '. 

—Observe  the  use  of  the  ppl.  where  we 
use  a  verbal  ncun :  this  is  common  in  San- 


TO  j 

PAGE  17.  i 


[318] 


skrit,  e.g.  1722,  2512,  3S23,  and  also  in  Latin, 
e.g.  post  conditam  urbem. 
19b  is  the  answer  to  19a. 

20.  '  Of  (the  three,)  an  unborn  (i.e.  no 
son  at  all),  a  dead  one,  and  (1253a)  a  fool, 
•  •  •  ' :  see  2vara.     —See  ca5. 

21.  U.f.    duhkhakarau    (supply    stas) 
adyau. 

22.  See   ca3.      —  jato,    lit.   '(is)   born'; 
pregnantly,  'is  born  in  reality  or  to  some 
noble  purpose.' 

NOTES  TO  PAGE  18. 

1.  Respecting   the    metempsychosis,   see 
659  to  688  and  notes,     — va  marks  the  rhe- 
torical question  as  a  rejoinder  to  an  objec- 
tor's  statement.      —jayate,   lit.   'is    born,' 
sjan,  refers   to   the   mere  physical  fact   of 
issuing  from  the  womb. 

—Render  the  proverb:  'He  (alone)  is 
born  in  reality,  by  whose  birth  (see  1718N.) 
his  family  attains  to  distinction :  or  (if  you 
object  to  that),  who,  in  the  circling  round  of 
existence,  when  dead,  does  not  come  out  of 
some  womb  again1?'  —  True,  every  one  does 
so  issue ;  but  the  fact  by  itself  has  no  noble 
significance. 

—  The  entire  point  lies  in  the  antithesis 
between  the  mg  of  jayate  and  the  pregnant 
sense  of  jato.  Such  pregnant  uses  of  a  word 
are  common  in  gnomic  poetry :  so  2123,  225. 

2.  '  The  best  thing  is  one  good  son ;  but 
(ca5)  not  with  even  hundreds  of  fools  (is 
there   any   profit).'      The  ellipsis  —  though 
harsh  and  condemnable  —  is  made  clear  by 
such  phrases  as  that  at  1718  and  the  others 
under  Ika  1. 

3b.   Supply  tamo  hanyate. 

4a.  See  ta3.  For  gen.,  296b.  -'Though 
born  (of  whomsoever  =  )  of  humble  parent- 
age.' 

5.  See  Vlkr6.     —Note  the  puns  in  vanga- 
viguddhas  and  nirgunas,  which  words  thus 
stand  in  covert  and  playful  contrast  w.  yasya 
tasya  prasutas  and  gunavan. 

6.  U.f.  na  adlnta  (see  vi+adhi)  •  •  etasu. 

7.  See  vidvans.     —See  go.     —  Vsad2. 
Send.    Passives,  770c,  769.     —U.f.  yad 

ca  ucyate,  explained  under  ya2. 
9.   '  What  is  not  to  be,  that  will  not  be : 


if  it  is  to  be,  then  it  will  not  be  otherwise' : 
the  do-nothing  argument  or  ignava  ratio. 
—See  ced:  na,  if  it  belonged  to  the  protasis, 
would  precede  ced. 

10.  '  This  •  •  remedy,    embraced-in-the- 
words  (=iti)  "  What  •  •  •  otherwise,"  —  why 
is  it  not  drunk  ?  '     — Vlpa,  770b. 

—  Lines  9-10  are  in  apposition  w.  yad  (end 
of  8),  and  contain  the  "sloth-talk"  con- 
demned in  line  11. 

12.  '  One  should  not  give  up  his  exertion 
(udyogam),  thinking,  "Fate  (will  do  or  pre- 
vent all)."' 

14.  Metre,  vaaanta-tilaka,  p.  316,  §43. 
—U.f.  upa^,eti  laksmis. 

16.  Vhan+ni,  9922.  -kuru,  714.  -atma- 
has  the  force  of  a  possessive  of  the  second 
person  here:  cf.  atman-'J. 

17  The  loc.  absolute  expresses  one  con- 
dition, and  yadi  na  sidhyati  a  second. 

20-21.  The  collective  result  of  a  man's 
words  and  thoughts  and  deeds  is  his  kar- 
man ;  this  alone  exists  after  death  and  is  a 
powerful  determinant  of  his  course  in  the 
next  birth.  — kuryat,  cf.  2521N. 

23.   suptasya,  954b. 

NOTES  TO  PARE  19. 

1.  See  tavant2. 

2.  See  tavant2.      —  U.f .  kim  cid  na. 

3.  kar-,  made  (959)  from  the  past  pass 
ppl   -f  the  cans,  of  Vlkr,  10513. 

4.  See  Vgru3  and  770a.     —  asti  kag  cid 
'is  there  anyone  •  •  •  ?  '  see  yal. 

5.  putranam  limits  punarjanma.    —  Cf 
1716. 

7.  dhatte,  Vldha9, 668. 

9.   Myate,  cf.  piyate,  1810  and  N. 

11.  See  atral.     —Long  cpd  is  analyzed 
at  12482. 

— Visnugarman,  if  not  the  name  of  a  real 
person,  is  chosen  as  a  reminder  of  the  synon- 
ymous Visnugupta,  an  epithet  of  Canakya, 
the  wise  and  famous  minister  of  Candra 
gupta  =  'SavdpoKVTTTos  or  2a vdpditoTTos.  —  See 
Benfey,  Pantch.  i.31,  and  Bohtlingk,  Indischc 
Spriiche,  2d  ed.,  no.  7061.  Cf .  above,  p.  311, 
§24. 

13.  U.f.  tad,  161.     -Explained  vfgakAl 

14.  U.f.  na  adravye.     —  nihita,  954c. 


[319] 


I  NOTES  TO 
PAGE  31. 


15.  Pass,  of  caws,  of  Vpath,  1052a. 

16.  U.f.  asmin  (208)  tu  •  •  na  apatyam. 
20.    U.f.    -sangat,  'by    sticking   to  •  •  ,' 

291*. 

22.  '  You  (are)  an  authority  for  •  •  .' 

23.  For  gen.,   297a.      —  sam-arpitavan, 
like  karitavan,  19%. :  Vr+sam,  1042d. 

NOTES  TO  PAGE   2O. 

2.  '  By  way  of  introduction.' 

3.  See  \fgam2. 

5.  'Tale  of  the  crow,  tortoise,  and  so 
fortli '  (-adi2),  not  given  in  this  Reader. 

7.  Vstu+pra  (770a)  —  cf .  prastava. 

8.  SELECTION  III.    The  old  tiger  and  the 
traveller.     Hitopadepa,  book  i.,  fable  2.  — 
The   motif  of  this  tale  is   feline  hypocrisy 
(whether  of  tiger  or  of   cat),  and   appears 
again  in  selection  v.,  as  also  in  Pancatantra, 
iii.2,  Kalilag  und  Damnag,  p.  65f,  MBh.v. 
160.15-43  =  5421-49,  Jataka,  i.  p.  460,  no.  128. 
Cf.  2123N. 

—  aham,  namely,  the  Pigeon-king,  who 
tells  this  story  to  dissuade  his  followers 
from  taking  the  rice  with  which  a  snare  was 
baited.  —  carann,  210.  —See  ekaS.  —The 
ablution  and  sacred  grass  were  intended  as 
outward  symbols  of  inward  piety.  A  pre- 
tender to  virtue  is  called  '  one  who  acts  like 
a  cat,'  see  Manu  iv.195. 

11.  Observe  the  impersonal  construction 
(999),   which  will   now  be    extremely   fre- 
quent.   Logical  subject  in  instr.,  282.    —See 
Vkrs  fa  and  Vloc+a. 

12.  See  kim4.     —  asminn,  210. 

13a.  'In  getting  even  a  desirable  (object) 
from  an  undesirable  (source)  '  —  e.g.  brace- 
let from  tiger. 

14.  Observe  caesura  and  exact  order  of 
original.  — mrtyave, '  (is)  deadly/  17*N. 

16-17.  Nothing  venture,  nothing  have. 
—Join  na  w.  pagyati  (16).  Both  gerund- 
clauses  are  conditional. 

18.  U.f.  tad.     -See  tavantSa. 

19.  pra-sarya,  1051  and  5. 

20.  U.f.    prak   eva,  'formerly,'  w.   em- 
phasis :  eva,  as  much  as  to  say,  '  not  now, 
of  course'  —  preliminary  hint  at  a  general 
reformation  of  character. 


NOTES  TO  PAGE  21. 

1.  Note  how  Brahmans  are  distinguished 
from  men  :  so  951.     —U.f.  -vadhat  me,  'from 
my  killing  •  •  ,  because  I  killed.' 

2.  Another  me  need  not  be  expressed  with 
putras  and  daras :  whose  they  are  is  clear 
from  nirvango  'smi. 

3.  upadistas:    the  upadega  consisted  of 
the  three  words  marked  by  iti. 

4.  U.f.  -upadegat,   '  in  accordance   with 
(his)  advice,'  291. 

5.  katham  na,  sc.  asmi. 

6.  Cpd,  1253a :  2d  member,  adhyayana. 

7.  See   iti  3.     —"The   noble    eight-fold 
(astavidha)  path "  is   a   favorite  Buddhist 
topic.      Buddha   defines   it  in   the   famous 
"  Sermon  at  Benares."     —See  smrta3. 

8.  See    tatra  1 :    '  among    those    (eight 
things).' 

9.  U.f.  na  a-mahatmasu,  emphatic  litotes. 

10.  U.f.  ca  etavan,  206.     —See  gata4. 
11-12.   Seeya5.     -Seetatha4.     -'The 

common  saying,  "  vyaghro  •  •  khadati " 
is  •  •  .' 

13-14.  Third  word  is  kuttamm.  —  See 
pramanaya.  —Cow-slaying  is  a  heinous 
offence  (648),  coordinated  with  man-slaying, 
211.  —A  dvija's  'second  or  spiritual  (6115) 
birth  '  is  when  he  is  invested  with  the  sacred 
girdle,  Manu  ii.169. 

—  'The  world  keeps  on  in  the  old  ruts, 
and  does  not,  in  a  question  of  right,  take  as 
authority  a  bawd  who  gives  good  advice  as 
(quickly  as  it  does)  a  Brahman,  even  if  he 
be  a  cow-killer.'  People  heed  the  social 
position  of  the  adviser  rather  than  the  real 
character  of  the  adviser  or  the  intrinsic 
value  of  the  advice. 

15.   adhltani,  Vi+adhi:  cf .  20nN. 

16b.    '  So  (is)  food  (in  =  )  to  a  hungry  man.' 

17.  '  To  a  poor  man   (304a)  is  given  a 
fruitful  gift,'  i.e.  fruitful  is  the  gift  given  to  a 
poor  man  — cf.  22*  and  St.  Luke  vi.33-36. 
—Observe  that  the  logically  important  idea 
is  often  put  in  a  grammatically  subordinate 
word. 

18.  See  atman3  and  Vlis+abhi.     — Cf. 
Dhammapada,  stanza  129,  and  SEE.  x.36. 

20.  Note  the  use  or  the  omission  of  ca 


NOTES  TO 
PAGE  21. 


[320] 


according  to  the  convenience  of  the  metre : 
so  2218,  261-2,  324'5. 

—  Lines  18-21  are  positive  forms  of  the 
Golden  Rule :  cf .  St.  Luke  vi.31 ;  interesting 
negative  forms  appear  at  MBh.v.39.72-73  — 
1517-18,  at  the  beginning  of  the  Aidaxb  T&V 
dtadexa  a.voffr6\u>v,  in  the  Confucian  Analects 
xv.  23,  Legge's  edition,  and  in  the  Babylonian 
Talmud  (Story  of  Hillel). 

22.  matrvat  =  mataram   iva :   similarly 
the  rest.     —The  accusatives  are  objects  of 
the  first  pagyati  (Vlpag6). 

23.  Second  pagyati,  pregnantly,  cf.  18%. 
—This  proverb,  along  with  the  one  quoted 

I  by  the  cat  at  29s,  is  quoted  in  substance  by 
the  hypocritical  cat  in  the  tale  of  the  '  Cat 
as  Judge,'  Kalilag,  p.  66.  Cf .  208s. 

NOTES  TO  PAGE  22. 
2t>.  U.f.  pra-yaccha  (747)  igvare,  304a. 

3.  See  Ika  1.    The  idea  is  identical  with 
that  in  St.  Luke  v.31. 

4.  datavyam  (999)  iti, '  with  the  thought 
"It  ought  to  be  given  (impers.),  i.e.  giving 
is  a  duty." ' 

5a.   Words  used  pregnantly,  cf.  181N. 

6.  v'grah+prati,  722  end. 

7.  U.f.  yavat  asau  (=  panthas)  •  •  •  tavat 
•  •  ni-magnas  (v'majj). 

9.  See  atasl.  — v'stha+ud,  233a,  caus. 
1042d. 

11.  Metre,  jagati,  p.  316,  §43.  -'The 
fact  that  "  He  reads  the  law-books  "  is  not 
a  ground  for  a  judgment '  that  the  reader  — 
be  he  man  or  tiger  —  has  a  good  and  harm- 
less nature. 

13.  'Just  the  inherent  nature  here  (atra) 
is  the  surpassingly  predominant  thing  (Vric 
+ati)  so  . 

14.  'as  by  nature  cows'  (361c)  milk  is 
sweet.'     —Religious  study  will  not  change 
the  bad  inborn  nature  of  a  man  or  a  tiger 
any  more  than  sugar  would  turn  sour  milk 
back  into  sweet  milk  again.     Compare  lines 
20-21. 

15.  '  Of  those  having  uncontrolled  senses 
and  mind,  the  (religious)  action  is  like  the 
bathing  of  elephants,'  i.e.  is  mere  external 
action  and  without  significance  as  an  index 
of  character.     One  might  infer  from  their 


frequent  ablutions  that  the  elephants  were 
very  religiously  minded.     Cf .  366N. 

16.  'Knowledge,  without  action  (to  cor- 
respond), is  a  burden,  like  •  •  •  .' 

17.  Explained  under  yad2. 

18.  Use  of  ca,  2120N.     —Instead  of  -pani- 
nam,  we  have,  for  sake  of  metre,  -panlnam, 
as  if  from  -panin. 

19.  See  eva.     —Note  that  the  gen.  and 
loc.  here  express  the  same  relation.     So  the 
dat.  and  loc.  above,  lines  4-5. 

20.  Viks+pari,  '  are  considered '  (namely, 
by  wise  people)  =• '  should  be  considered': 
so  Malavika  i.17,  karana-kopas,  '  are  (only) 
cause-angry '  —  '  should  not  be  angry  with- 
out a  cause.'     Cf .  4113>\ 

21.  vi+ati,  992.     —See  guna2,  and  note 
the  difference  between  that  and  svabhava. 

22.  Metre,  malini,  p.  316,  §  43. 

NOTES  TO  PAGE  23. 

1.  'Even    yonder    (asau)    moon     (sky- 
wandering,  etc.,  p.  22)  is  eclipsed  (grasyate) 
•  •  • .'    The  demon  Rahu  got  a  part  of  the 
drink  of  immortality  —  cf .  3212N.     The  Sun 
and  Moon  betrayed  him  to  Visnu,  who  cut  off 
his  head.  The  head,  grown  immortal,  avenges 
itself  on  Sun  and  Moon  by  swallowing  them 
at  times.     Cf.  introd.  to  selection  xl. 

2.  '  Who  is  able  to  wipe  out  (Vunch)  ? ' 
The  Hindus  thought  that  every  one's  destiny 
was  written  on  his  brow,  although  invisible 
to   human   eye.     Like  enough  the  sutures 
of  the  skull,  which  look  very  similar  to  the 
written  characters  of  some  Indian  alphabets, 
gave  rise  to  this  belief.     Now-a-days,  writing 
materials   are   placed  beside   the  new-born 
babe  in   the   lying-in   room,  in   order   that 
Vidhatr  may  write  the  child's  destiny  on  its 
forehead.       See   Shib  Chunder   Bose,   The 
Hindoos  as  they  are,  2d  ed.,  p.  25. 

4.  SELECTION  IV.   The  deer  and  the  crow, 
and  the  jackal.     Hitopadera,  book  i.,  fable 
3.  —  In  the  Indian  fables,  the  jackal  plays 
the  role  which  the  fox  plays  in  the  Euro- 
pean ;  see  Pane,  book  iii.,  stanza  73  ed.  Kose- 
garten,  =  76  ed.  Bombay. 

5.  bhramyan,  763. 


[321] 


j  NOTES  TO 
j  PAGE  25. 


7.  U.f.  etad.     — bhavatu,  see  this  under 
Vbhii. 

8.  'I'll  first  get  his  confidence.'     -U.f. 
upa-srtya,  992. 

11.  a-sadya,  grd  of  cans. 

12.  adhuna  etc.,  explained  at  999. 

13.  astam  gate  etc.,  loc.  absolute. 
17-18.   'This  (ayam)  is  the  jackal,  (who 

is)  come  seeking  (icchann)  •  •  •  .' 

19.  See  VyujS. 

20.  '  (Is)  not  to  be  given  to  any  one  (gen. 
297a)  whose  •  •  •  .' 

21.  The  story  which  is  announced  in  this 
line,  and  which  the  crow  tells  to  serve  as  the 
"  example  "  to  the  saw  of  line  20,  is  inserted 
in   the  original   between  this   line  and  ity 
akarnya  (241),  but  is  here  taken  out  for  the 
sake  of  continuity  and  given  separately  as 
selection  v.  —  cf.  p.  29  end. 

NOTES  TO  PAGE  24. 

1.  iti  refers  to  the  story  in  selection  v. 
—  Vah.  — mrgasya,  subjective  gen.  w. 
-dargana-.  —U.f.  bhavan  api,  'you  (=  the 
crow)  too '  —  no  less  than  I  (the  jackal)  now. 

2-3.  U.f.  adya  yavat  (see  yavant  3) 
etasya  (  =  mrgasya)  sneha^anuvrttis. 

5.  Ppl.  of  v'2as+nis  forms  possessive  cpd 
w.  padape,  see  1299.    -U.f.  dege,  133. 

6.  ' "  ayam  •  •  va "  is  the  ganana  of  •  •  / 
i.e.  only  the  small-minded  take  into  account 
or  stop  to  ask  whether  or  not  a  man  belongs 
to  their  own  party  or  race. 

7.  See  eva.     —The  proverb  expresses  a 
truth  that  underlies  the  doctrine   of  free- 
trade. 

9.  U.f.  kim  (see  Ikal)  anena  (501)  ut-. 
—Join  anu-bhavadbhis  (741)  w.  sarvais. 

10.  sthiyatam,   see   VsthaS ;   imv.  pass., 
770b,  used  impers.,  999.     '  Let  all  remain  in 
one  place,  enjoying  pleasure  by  means  of 
familiar  conversations.' 

11.  'No  one  is  any  one's  friend,  no  one 
any  one's  foe '  —  i.e.   by  nature ;    we  must 
have  actual  dealings  (vyavahara)  with  each 
other  to  bring  out  the  friendship  or  enmity. 

14.  U.f.    etasmin  eva  vana^ekadege  = 
(see  1316)  etasya  eva  vanasya  ekadege,  cf. 
33%. 

16.   tatha  •  •  sati,  read  303b4  and  cf .  Vlas3. 


18.  U.f.  baddhas,  160.      —mam,  object 
of    tratum.     —  Join   itas    (=  asmat)    with 
vyadha-pagat. 

19.  (ko)  rait  r  ad  any  as,  'who  other  than 
my  friend—  who  but  him." 

20.  U.f.   a-gatya  upa-sthitas.       —  See 
denom.  \phala 

21-22.  U.f.  etasya  (  =  mrgasya)  utkrt- 
yamanasya  (Vkrt)  mansa_asrg-anuliptani 
asthini  (431)  maya  •  •  . 

23.  v'las+ud,  cf.  162.  -  chinddhi,  Vchid, 
689.  -Seetavant3b. 

NOTES  TO  PAGE  25. 

2.  U.f.  •  •  janiyat  (730,  721  —  '  one  may 
recognize'),  yuddhe  guram,  rne  gucim. 

3.  bharyam,  '  a  true  wife,'  one  who  has 
really  taken  her  husband  "for  richer  for 
poorer."     —  V2ksi. 

4-5.  A  friend  in  need  (as  well  as  in  joy) 
is  a  friend  indeed. 

6-7.  'Firm-bond-bound  indeed  (see  ta- 
vant5)  is  this  deer.'  The  jackal  'thought' 
this  —  he  did  not  say  it  aloud. 

7.  -nirmitas,  Vlma+nis.     —Properly,  the 
Hindus  designated  the  days  as  first,  second, 
third,   etc.   of   the   lunar  half-month  —  see 
tithi.      For    the    (comparatively    modern) 
names  of  the  days  as  governed  successively 
(like  those  of  our  week)  by  the  seven  planets, 
see  JAOS.  vi.176-7. 

8.  etan  =  pagan :    cf .   the   ecclesiastical 
prohibition  of  meat  on  Fridays.     —End,  see 
Vmanl . 

9.  U.f.  yad  tvaya  ucyate,  tad  •  •  ,  '  what 
you  say,  that  I'll  do.' 

10.  See  sthita  4. 

11.  U.f.   mrgam    anagatam   (cf.    415N.) 
ava-lokya,  itas  tatas  anv-isya,  tathavidh- 
am  drstva,  uvaca.     Note  how  the  gerunds 
mark  each  the  end  of  its  clause ;  so  2616. 

12.  avadhirita-,  under  the  denom.  Vava- 
dhiraya.      '  This  is   the  result  of  rejected 
friend-words  =  (1718N.)  of  rejecting  them.' 

15.   '  His  trouble  is  near '  (Vldha+sam-ni). 

18-19.  'The  fact  that  "I've  done  no 
wrong  "  —  that  is  not  a  ground  of  confidence 
(cf.  2211);  for  there  is  (V2vid3),  from  the 
malicious,  danger  even  for  the  good : '  al- 
though —  having  done  to  the  bad  no  wrong 


NOTES  TO , 
PAGE  25.  ' 


[322] 


calling  for  revenge  —  they  might  fairly  ex- 
pect to  be  let  alone. 

21.  Vvrj,  'one  should  shun'  —  subject  in- 
definite :  this  is  very  common,  when  the  3d 
pers.  optative  is  used ;  e.g.  1821,  265,  3017. 

NOTES  TO  PAGE  26. 

1-2.  Metre,  tristubh,  p.  316,  §  43.  -Note 
use  of  ca  —  cf.  2120N.  — Vlap+aam,  pass, 
ppl.  of  cans.  —See  grad  and  668.  —The 
four  genitives  refer  to  arthinam.  —See 
kim3.  —Line  2b,  '  Is  there  a  to-be-practised- 
deceit  of  the  needy,  i.e.  ought  they  to  be 
deceived  1 ' 

3-4.  Metre,  arya,  p.  316,  §  44.  -'  Who 
perpetrates  wrong  upon  (loc.)  •  •  •.'  —  U.f. 
a-satyasamdham.  — bhag-,  voc.  e.fem. 

5.  See  2sama  2.     — kar-,  see  Vlkr,  caws, 
end,  and  2521N. 

6.  U.f.  ca  angaras :  see  calb  end. 

7.  atha  va  =  '  or  rather,  to  express  myself 
more  to  the  point,  —  this  (iyam)  is  the  way 
(sthitis)  of  scoundrels.' 

8.  Metre,  vasanta-tilaka,  p.  316,  §  43. 

9.  '  In    your    ear    pleasantly  something 
beautiful  he  gently  hums  (Vru).' 

10.  Gerund  of  v/riipaya+ni. 

12.  Anacoluthon:  'a  scoundrel,  though 
(see  ca  6)  saying  pleasant  things,  —  that  is 
not  a  ground  of  confidence  (=  2518b) : '  i.e. 
'a  scoundrel  may  say  •  •;  but  that's  no 
reason  for  trusting  him.' 

14.  U.f.  laguda-hastas  (13032)  tarn  •  • 
agacchan  •  •  ava-. 

16.  See  Vdr§+3am  and  Vlpr.     Note  how 
the  three  gerunds  mark  each  the  end  of  its 
clause :  cf .  25UN.     —  See  Vstha4. 

17.  utthaya,  233a ;  gerund. 

17-18.  'The  deer  waited  just  so  as  the 
crow  said.' 

18.  U.f.  harsa^,utphulla-locanena,  '  hav- 
ing joy -expanded  eyes,  his  eyes  wide  open 
with  joy.' 

19.  asau  =  the  farmer. 

19-2O.  Note  the  position  of  the  gerunds 
as  a  help  to  the  correct  phrasing. 

20.  U.f.   bandhanat,  290 ;  not  ace. 

21.  'The  farmer  having  withdrawn,' Vi+ 
antar. 


22-23.  See  die,  -Hud,  'The  jackal  was 
killed  by  the  farmer,  throwing  the  cudgel 
at  him  in  anger.' 

NOTES  TO  PAGE  27. 
1-2.  '  One  reaps  the  fruit  •  •  right  here  on 
earth,   (with  =  )   after  three  •••,  (or)   three 
days,'  i.e.  sooner  or  later. 

3.  In  the  original,  the  fables  always  begin 
with  the  moral,  which  is  then  repeated  at  the 
end,  in  abbreviated  form,  with  the  introduc- 
tory words,  '  Therefore  I  say.'   This  arrange- 
ment is  retained,  e.g.,  3210-337. 

4.  See  1181a  end. 

5.  'Trap-caught  (from  the  jackal,  291  =  ) 
by  his  plots.' 

6.  SELECTION  V.     The  blind  vulture,  the 
birdlings,  and  the  cat.     Hitopade9a,  book  i., 
fable  4.  —  Cf  .  208N.,  2123N. 

—The  Vulture-peak,  Pali  Gijjhakuta,  is 
near  Rajagrha,  and  famous  as  a  sojourn  of 
Buddha. 

7.  'From  the  evil  issue  of  fate  =  as  hard 
fate  would  have  it.' 

8.  Instr.,  280  end. 

9.  U.f.   sva^aharat.     —See  Ika  2d  and 
1260.     -Vlda,  668. 

10.  Use  of  inf.,  9813. 

11.  U.f.  tarn  a-yantam,  619. 

12.  See   lidam  near  end:    '  rts   8'   ovros 


14.  U.f  .  api  :  the  idea  is,  '  To  say  nothing 
of   my   disappointment   at  not  getting  the 
young  birds  to  eat,  I'm  so  very  near  the 
vulture  that  even  escape  is  impossible.' 

15.  Same  phrase  at  238. 

17.  U.f.  duram  apasara  (classical  pres. 
imv.  Vsr+apa)  :  no  ced,  ban-  (163). 

20.  '  Is  any  one  ever  punished  (or)  hon- 
ored on  account  of  mere  rank  ?  ' 

NOTES  TO  PAGE  28. 

2.  The  lunar  penance  is  described  655~8. 

3.  U.f.     acaran     tisthami,    see    v'stha4. 
—  U.f.  yusman  (  =  vulture,  respectful  plu- 
ral) object  of  stuvanti.     —  dharma-jnana- 
ratan,  see  v/ram3. 

5-6.  'And  you  (it  seems,  are)  such  (eta- 
drgas,  q.v.)  a  jurisconsult  that  you  (have) 


[323] 


I  NOTES  TO 
i  PAOB  3O. 


undertaken    (Vyam  +  ud)    to    slay    me  —  a 
guest !  ? ' 

6.  U.f.  esas   (see   etad)   refers   forward 
here  !     On  the  duty  of  hospitality,  see  Manu 
iii.  99f.     —  Vir+sam-ud. 

7.  'To   an   enemy    (arau,  304)  even,  •  • 
should  be   shown.'     So  Plautus  says,  Trin. 
679  and  Rud.  438,  that  one  does  not  withhold 
fire  and  water  even  from  a  foe. 

8.  U.f.  chettum  api  ag-  •  •  na  up-,  'even 
(in  the  case  of  one  =  )  from  one  come  to  hew 
(it)  down  •  •  •.' 

lOb.    '  And  joyous  or  kind  (sunrta,  as  adj., 
omitted  in  vocab.)  words  as  a  fourth  thing.' 
11.   U.f.  na  uc-,  Vchid+ud,  202. 
13b.   See  v'gam+abhy-a,  and  guru3. 

14.  Render  loc.  by  '  towards.'    —  Cf.  2119. 

15.  cand-,  loc.  as  in  288. 

16-17.  yasya  limits  grhat  and  refers  to 
tasmai  (and  to  a  tasmat,  understood  w. 
ardaya).  — sa  =  atithis.  — dat-tva,  991  cf. 
955c.  —See  Vgaml. 

21.   First  evam,  '  so,'  namely  as  at  2717. 

21-22.  Touching  the  feet  (Nalaxxiv.)  or 
the  head  (Manu  viii.114)  was  a  kind  of  ordeal 
used  in  solemn  asseverations  in  order  to  call 
down  harm  on  the  one  touched  in  case  of 
falsehood ;  at  Hitopade9a,  p.  1225  =  book  iv., 
fable  11  (cf.  Pane,  book  i.,  fable  11),  touch- 
ing the  ground  and  ears  seems  to  be  a  sign 
of  detestation  for  a  suggestion  just  made. 
Here  the  touching  seems  to  partake  of  both 
significations. 

23.  U.f.  -ragena  idam  •  •  •  adhy-ava- 
sayitam,  Vsa. 

NOTES  TO  PAGE  29. 
1-2.  U.f.  iti  atra  aika-:  see  atral.  'The 
law-books,  though  contradicting  (Vvadivi) 
•  •,  have  unanimity  on  this  point,  "  ahinsa 
paramo  dharmas :  " '  ahinsa  is  a  cardinal 
virtue  among  Buddhists. 

3.  See  nivrtta.     —See  ya3. 

4.  svarga- :  for  lingual  n,  see  193. 

5.  'There     is   just    one    friend,    virtue, 
who  •  ; : '  cf .  6318N.  and  18 ;  also  2128N. 

6.  U.f.  sarvam  anyad  hi  (163)  'for  all 
else'  (but  virtue). 

7-8.   See  ya6,  2antara3,  and  Vmuc+vi. 
9-1O.  See iti2a  and  c,akya3.  -Lit. 'What 


sorrow  (of  a=)  in  a  man  arises  at  •  •  •,  by 
this  f orming-of-a-conception  •  •  • : '  we  should 
expect  tad-anumanena  as  cpd,  '  by  forming 
a  conception  of  this  (sorrow).'  If  we  will 
think  how  we  should  feel  if  we  were  in  our 
enemy's  place  and  about  to  die,  it  is  possible 
that  we  may  spare  even  his  life. 

11-12.  Vlpr+pra,  770c.  -kah  kuryat 
(714),  rhetorical  question,  cf.  IS1?*. 

13.   vi-gvasya,  grd  of  caus.,  1051  and  8. 

15.  U.f.  yesam  •  •  •,  tais  •  •  vi-lapadbhis. 

16.  Vrabh,  160.     -U.f.  kotarat. 

18.  -asthini,  431.  —  U.f.  "  anena  (  = 
grdhrena)  eva  •  •  khaditas "  iti  nic,citya, 
V3ci+nis. 

21-22.  The  story  winds  up  with  the  dis- 
tich given  p.  23  end,  cf.  N. 

NOTES  TO  PAGE  3O. 
1.  SELECTION  VI.  The  ass,  the  dog,  and 
the  thief.  Hitopade9a,  book  ii.,  fable  3.  — 
Weber  thinks  that  the  attribution  of  stupid- 
ity to  the  ass  in  the  Sanskrit  fables  is  wholly 
un-Indian  and  due  to  foreign  (western)  in- 
fluences. 

4.  tj v.-m. -i in,   427.      —aha,   801a.      —See 
tavant5.     —  See  iti2b. 

5.  See  V3gr  and  1020,  and  cf .  3016. 

6.  mama,  Bohtlingk's  suggestion;  MSS. 
read  mama.     —  janasi,  730. 

7.  See  yatha7.     — etasya  (  =  rajakasya) 
limits  grha-,  1316.     —See  yatas2 :   correl. 
tena.     —See  Vlvr+nis. 

8.  Second  mama  (gen.,  297a)  depends  on 
-dane,  1316. 

12.  U.f.  sam-bhavayet  (caus. )  yas  tu  kar-, 
'who  honors  them   (only)  in   the  time  for 
action,  i.e.  waits  till  he  is  in  a  strait  before 
he  treats  them  well.' 

13.  SeeV§ri+a.    —Caesura  here  divides  a 
cpd ;  this  is  very  unusual. 

15.  U.f.  paplyan  (208,464)  tvam  (sc.  asi). 

16.  Explained  under  yatha6. 

17-18.  U.f.  sevayet,  subject  indef.,  cf. 
2521N.  -U.f.  a-mayaya.  -19.  Readso'tiva. 

2O.  U.f.  -kopat,  abl.  291.  'Because  of 
anger  at  •  •  •,  he  got  up  (992)  and  beat  (Vtad, 
1070)  •  •  •.' 

22  and  311.  U.f.  para^adhikara-  •  •  • 
-icchaya.  —See  Vsad+vi. 


NOTES  TO  i 
PAGE  31. 1 


[324] 


NOTES  TO  PAGE  31. 

2.  SELECTION  VII.  The  lion,  the  mouse, 
and  the  cat.     Hitopac^a,  book  ii.,  fable  4. 

3.  See  Vlgi+adM,  629,  and  619. 

4.  buddhva,    991,    160.      -4-5.    'Not 
catching  the  hole-hidden  mouse  •  •  •.' 

6.  U.f.  bhavet  yas  tu,  vikramat  na  •  •, 
lit.  '  Who  is  a  •  %  he  is  not  subdued  by  might/ 
with  a  play  on  the  name  of  the  lion. 

8-9.  Note  position  of  gerunds,  each  mark- 
ing the  end  of  its  clause.  '  A  cat  was  kept 
(dhrtas)  by  him  (tena),  •  •  reflecting,  •  •  going, 

•  •  satisfying,  •  •  bringing.'     —  mansa^adi- 
ahara,  'flesh-etc.-food.' 

9  end.  U.f.  tad-bhayat,  '  from  fear  of  it 
(i.e.  the  cat).' 

1O.  \sr-r  nis,  Epic  present,  734.  —  U.f.asau. 

13.  U.f.  samcaran,  208. 

14.  See  kada  end. 

15.  See  17"N.     -U.f.  tada  (correl.  of 
yada)  upayoga^abhavat  tasya  •  • :  the  gen. 
depends  (297a)  on  -dane  (1316);  cf.  308N. 

18.  'A  servant,  making  (=if  he  made) 

•  •,  would  be  or  fare  (syat,  636)  like  D.' 

19.  SELECTION    VIII.     The    crows    and 
the  serpent.     Hitopadefa,  book  ii.,  fable  10. 
—  It  is  told  by  Damanaka  to  Karataka  (see 
p.  312,  §  29),  and  into  it  is  inserted  the  story 
of  the  lion,  the  old  hare,  and  the  well  (selec- 
tion Lx.,  see  3212N.),  told  by  the  crow  to  the 
crow-hen. 

—Selection  viii.  answers  to  Pancatantra, 
book  i.,  fable  6,  which  is  told  in  like  manner 
by  Damanaka.  He  makes  the  crow  and 
crow-hen  ask  a  jackal  for  advice,  and  the 
latter  tells  them  the  inserted  story  of  the 
heron,  the  fishes,  and  the  crab  (=  selection 
xviii.).  Damanaka  then  finishes  his  story 
about  the  crows  (=  selection  viii.),  and  fur- 
ther enforces  its  moral  by  the  story  of  the 
lion  (selection  ix.).  The  motif  of  selection 
viii.  is  analogous  to  that  of  selection  xvi., 
cf .  398N.  —  A  few  references  for  further 
comparison : 

Old  Syriac  version.    Kalilag,  p.  12, 13. 

Arabic.    Knatchbull,  p.  113, 115.    Wolff,  1.40,  44. 

Later  Syriac  version,  p.  23-26. 

Anvar-i  BuhailT,  book  i.,  story  11. 

Directorium,  Cap.  II.,  p.  7  and  p.  9  of  signature  c. 


Buch  der  Beispiele,  p.  353,  sgie. 
Benfey,  i.167  f ;  ii.57.    Lancereau,  p.  332. 

— U.f.  kasmin  cid  tarau  •  •  •  apatyani. 

NOTES  TO  PAGE  32. 

1.  '  By  a  tree-hollow-abiding-black-serpent' 
—  see  v'stha+ava. 

2.  tyajyatam,  771.4. 

3.  U.f.  tavat  avayos  (491) :  see  kada. 
4-5.   U.f.  bhrtyas  ca  ut-.    —  ca,  cf .  2120N. 

— mrtyus  is  predicate.     —See  eva. 

6.  etasya  =  sarpasya. 

7.  sodhas,  v'sah,  954,  2223,  224b.     -aha, 
801a.     —  anena,  501. 

9.  See  alam  w.  instr. :  anaya,  501. 

10.  Knowledge  is  power.     '  Whose  is  wit, 
might  is  his ;  but  of  a  witless  one,  whence  is 
the  might  ?'     Repeated  at  the  end,  33",  as  a 
quod  erat  demonstrandum. 

11.  Just  as  before  (2321,  see  N.),  this  line 
announces    the    tale   which    serves    as    an 
"  example  "  to  the  aphorism  of  line  10. 

12.  SELECTION  IX.  The  lion,  the  old  hare, 
and  the  well.     Hitopade9a,  book  ii.,  fable 
11.  — See3119N. 

—  Selection  ix.  answers  to  Pancatantra, 
book  i.,  fable  8.  The  Buddhist  version,  the 
Banyan  Deer  Jataka,  has  deep  moral  sig- 
nificance as  showing  the  beauty  of  self- 
sacrifice  and  the  excellence  of  loving  "all 
things,  both  great  and  small."  This  Jataka 
is  mentioned  by  name  and  illustrated  on  the 
bas-reliefs  of  the  tope  or  Stupa  of  Bharhut, 
Cunningham,  plate  xxv,  dating  from  200 
B.C.  or  earlier.  In  the  Sanskrit  forms,  the 
Jataka  has  developed  into  a  simple  story 
that  shows  how  the  weak  animals  get  the 
better  of  a  powerful  tyrant,  not  by  force, 
but  by  cunning.  Somadeva  gives  the  story 
at  lx.91-107.  Compare  further 

Pali.    Jataka,  no.  12:  translation,  i.  p.  205. 

Old  Syriac  version.     Kalilag,  p.  14. 

Arabic.    Kalila.    Knatchbull,  p.  117.    Wolff,  i.46. 

Later  Syriac  version,  p.  27. 

Anvar-i  Suhaill,  book  i.,  story  14. 

Directorium,  Cap.  II.,  p.  10  of  signature  c. 

Buch  der  Beispiele,  p.  371. 

Benfey,  i.179 ;  ii.62.    Lancereau,  p.  333. 

—The  first  three  phrases  of  this  line  (12) 
are  specimens  of  the  regular  conventional 
way  of  introducing  the  fables.  —The  myth- 


[325] 


( NOTES  TO 
i  PAGE  34. 


ical  mount  Mandara  was  used  by  the  gods 
as  a  churning-stick  when  they  churned  the 
ocean  to  get  the  drink  of  immortality— cf. 
23!N.  In  this  book,  a  real  hill  may  be  in- 
tended, namely  Mandara,  a  little  south  of 
Bhagalpur,  on  the  Ganges,  east  of  Magadha. 

14.  See  Vdha+vi5  and  Vas3.     —Note  that 
the  gerund  krtva  goes  with  the  logical  sub- 
ject of  the  sentence. 

15.  See  Vjna+vi,  ca«s.,  and  1042d2. 

17.  'If  that  is  agreeable  to  you  •  •  •.' 

18.  v'klp+upa,  caus.     —  See  Vas3. 
2O-21.    See   hetu,   ced,  Ikal,  and  anu- 

naya.  — "  I  would  put  on  my  good  be- 
havior, if  I  thought  I  had  any  chance  of 
my  life." 

NOTES  TO  PAGE  33. 

1.  U.f.  apa-raddhas  (v'radh)  •  •  dhrtas  •  • 
agre.     —  See  2antara  4. 

2.  Note  use  of  ace.  w.  caus.,  '  to  cause  my 
master  to  know : '  so  mam,  next  line. 

4.  tam=sinham.    —  grhitva,  seeVgrahl, 
and  2548. 

5.  U.f.    "  pagyatu    svami "    iti    uktva. 
— tasmin  kupa-j  ale  =  tasya  kupasya  jale, 
cf.  2414N.     —  tasya  (=  sinhasya)  eva,  'his 
own.' 

6.  dare,-,  959,   from   caus.  .  —U.f.   asau 
(=  sinhas)  darpa^a-dhmatas  (Vdham)  tasya 
(=  pratibimbasya)  upari  ('upon')  •  •  •. 

7-8.  '  Therefore  I  say  (the  proverb) 
having  yasya  buddhir  balarh  tasya  as  its 
beginning,'  3210N.  See  ity-adi. 

9.  The  main  story  of  the  crows  and  the 
serpent  is  here  resumed :  cf.  3119N. 

10.  .See  vsad+a.     —  a-gatya,  992. 

11.  Vtr+ava,  ppl.  of  caus.     —U.f.  cancva 
dhrtva,  aniya, 

12.  ni-rupyamane,    loc.    absolute,   pass. 
ppl.  of  denom. 

13.  Gerundives  have  future  force. 

14.  'That   (plan)  was  carried  out;  that 
being  done,  that  (predicted  result  of  the  plan) 
took  place:'  see  under  \stha    ami •_',  and  cf. 
303b*. 

16.  U.f.  kuryatConemaydo'J.yadna-1  •. 

18.  SELECTION  X.  The  birds  and  the  apes. 
Hitopadeca,  book  iii.,  fable  2. 


—This  story  corresponds  to  Pancatantra, 
book  i.,  fable  18,  which  is  itself  only  a  sub- 
sidiary form  of  fable  17.  This  latter  is  given 
by  Somadeva  Ix.  205-210.  Compare  Jataka, 
no.  321  (vol.  iii.),  and  further 

Old  Syriac  version.    Kalilag,  p.  28. 

Arabic.   Kalila.   Knatchbull,  p.  150.    Wolff,  1.  91. 

Later  Syriac  version,  p.  55. 

Anvar-i  Suhaill,  book  i.,  story  24. 

Directorium,  Cap.  II.,  p.  1,  2  of  signature  B. 

Buch  der  Beispiele,  p.  55". 

Benfey,  i.269-271 ;  ii.112  and  111. 

19.  'In  the  interior  of  constructed  (\ma 
+nis)  nests.' 

20.  'The  sky  being  covered  (a-vrte)  with 
cloud-veils,  as  it  were  with  dark-garments, 


NOTES  TO  PAGE  34. 

1-2.  U.f.  avasthitan  (203)  gltartan 
kampamanan  •  • :  'by  the  birds,  seeing  •  •  •, 
it  was  said.' 

3.  '  We  have  constructed  nests  with  straws 
brought    hither    (-ahrtais)    by    the    beak- 
merely '  (see  matra2,  and  references). 

4.  'Endowed   with   hands,   feet,   and   so 
forth  (see  adi  2),  why  are  you  in  distress 
(Vsad+ava)?' 

6.  U.f.  tavat  (see  tavant3)  vrstes  upa- 
gamas,  '  now  there  is  a  stopping  of  the  rain.' 
—Better  perhaps,  without  the  punctuation- 
bar  after  bhavatu:  'So  let  there  be  for  a 
while  a  stopping  of  the  rain,'  i.e.  'wait  till 
the  rain  stops  a  bit  and  we'll  see  about  it.' 

8.  bhagnas,  Vbhafij,  957c.  —  U.f.  andani 
ca  adhas. 

10.  U.f.  vidvan  eva  upa- :  caesura ;    na 
avid  van  tu. 

11.  U.f.    •  •  upadigya   ajrian  •  •,    yayus 
(Vya,  800c). 

12.  SELECTION  XI.  The  ass  in  the  tiger- 
skin.     Hitopade9a,  book  iii.,  fable  3. 

—  This  story  corresponds  to  Pancatantra, 
book  iv.,  fable  7,  which  has  been  worked 
over  by  Somadeva,  lxii.19-23.  Its  oldest 
Hindu  form  is  the  Lion-skin  Jataka.  It 
seems  to  have  been  lacking  in  the  Pehlevi 
version.  Plato  makes  Socrates  say,  "  Since 
I  have  put  on  the  lion's  skin,  I  must  not  be 
faint  of  heart "  —  Kratylos,  411  A.  The  tale 


NOTES  TO 
PAGE  34. 


[326] 


appears  in  the  Chinese  Avadanas,  vol.ii.,p. 
59,  no.  91.     Compare  also 

Pali.  Jataka,  no.  189  (vol.  ii.) ;  transl.,  1.  p.  v. 

Fab.   Aesop.,  'Ovos  \eovryv  <t>fptov,  no.   336,   ed. 

Lucian,  Piscator,  §32.  [Halm. 

La  Fontaine,  book  v.,  no.  21;  Regnier,  i.  p.  431. 

Benfey,  i.462-3;  ii.308. 

13-14.  '  By  the  washerman,  covering  (him ) 
with  a  tiger-skin,  that  one  (asau=gardabhas) 
was  let  loose  •  •  •.'  — pracchadya,  see  v'l chad 
-t-pra,  and  227.  —See  v'muc,  and  10518. 

15.  Seebuddhi2. 

16.  See  v'car3.     -16-18.    The  instr.  is 
logical  subject  of  the  impers.  pass,  sthitam: 
see  sthita2  end,  and  999.     — '  Having  a-gray- 
blanket-made  body-cover  (1293),  i.e.  having 
covered  himself  with  a  gray  blanket.'    —  U.f. 
sajji-kjtya  (992),  avanata-kayena  (v'nam), 
ekante. 

18-19.  '  The  ass,  seeing  •  •,  thinking 
"  gardabhi  iyam,"  making  (714,  ppl.)  •  •, 


20.    See  iti  2a  end. 

NOTES  TO  PAGE  35. 

1-2.  See  \'car3.  —See  greyans  and  464. 
— paricchannas,  Vlchad,  957d. 

3.  SELECTION  XII.  The  elephant,  the 
hares,  and  the  moon.  Hitopadefa,  book  iii., 
fable  4. 

—  This  story  corresponds  to  Pancatantra, 
book  iii.,  fable  1,  and  is  given  by  Somadeva 
at  lxii.29-44.  It  is  unquestionably  of  Hindu 
rather  than  Greek  origin,  since  it  turns  on 
the  Hindu  belief  that  there  is  a  hare  in  the 
moon  (363N.).  Compare 

Old  Syriac  version.    Ealilag,  p.  63-65. 

Arabic.    Knatchbull,  p.  223.    Wolff,  i.192. 

Later  Syriac  version,  p.  135-137. 

Anvar-i  Subaili,  book  iv.,  story  4. 

Directorium,  Cap.  V.,  p.  10-11  of  signature  H. 

Bucb  der  Beispiele,  p.  10423. 

Benfey,  1.348;  ii.226.     Lancereau,  p.  337. 

—U.f.  varsasu  api,  vrstes  abhavat, 
trsa_artas  •  •  aha. 

5-6.  '  And  we,  who  from  want  of  bathing 
are  almost  blind, — where  shall  we  go,  or  •  •  ?  ' 

7-8.  U.f.  tattira^avasthitas  •  •  -ahatibhis 
bahavas  curnitas,  '  were  crushed  in  great 
numbers  by  the  (blows,  i.e.)  tread  of  •  •  •.' 

9-1O.   a-huya,  gerund.     —See  sakulaya. 


—U.f.   eva  atra  agant-,  see  Vgam-i-a  end. 
— vinanksyati,  see  \lnag. 

11.  visidata,  see  ssad,  and  185. 

13.  '  How    shall    I    speak  •  •  f '      —  See 
yuthapa. 

14.  sprgann,  etc.,  210.     —See  v'ghra. 
16-17.    See  v!las3  and  Vstha-anu,  end. 
19.   ucyatam,  769. 

2O-21.  '  Even  when  the  weapons  are 
raised  (udyatesu,  \yarn),  an  envoy  speaks 
not  falsely  ;  always,  because  he  is  inviolable 
(sada  eva  avadhya-),  he  is,  surely,  the 
speaker  of  pure-truth.' 

NOTES  TO  PAGE  36. 
1-2.  The  moon-god's  message  goes  from 
yad  ete  to  prasiddhis.  —  See  yad2.  —'As 
for  the  fact  that  these  hares,  •  •  •,  by  thee 
have  been  driven  away  (\'sr+nis,  caus.  pass.), 
therein  not  rightly  (see  Vyujo)  hast  thou 
done.' 

3.  See  prasiddhi,  and  cf.  gaga,  gaganka, 
and  gagin.     The  Jataka  tells  how  the  rabbit 
offered  up  its  own  life  for  C,  akra  and  how 
C,akra  in   grateful   recognition   placed   the 
hare's  image  in  the  moon's  disk  as  an  en- 
during memorial  of   the  self-sacrifice  —  see 
Jataka,  no.  316,  vol.  iii.,  p.  51,  and  S.  Beal, 
Si-yn-ki,  ii.  p.  60. 

4.  U.f.  bhayat  idam  (—rdSf,  see  idam) 
aha:     idam    (  =  'my    misdeed,   just    men- 
tioned') •  •  •. 

5-6.  See  atral.  —  pra-namya,  192a.  — 
See  v'gam  1. 

6-7.  tena  (gagakena),  •  •  nitva,  etc.  See 
v'lkr,  caus.  —  Here  the  elephant  is  made  to 
worship  the  moon;  but  Pliny,  Nat.  Hist. 
viii.l,  gives  a  curious  belief  about  the  volun- 
tary moon-worship  and  religious  ablutions 
of  elephants.  Fa-hian,  the  Chinese  Buddhist 
pilgrim,  chap,  xxiii.,  records  a  like  story, 
Beal,  Si-yu-ki,  i.  p.  Ii. 

8-9.  The  rabbit  is  the  elephant's  spokes- 
man :  deva, '  O  (moon-)god.'  —U.f.  ajnanat 
eva  anena  (=gajena)  •  •;  tad  ksamyatam. 
-pra-sthapitas,  1042d,  10513. 

12.  SELECTION  XIII.    The  blue  jackal. 
Hitopade9a,  book  iii.,  fable  7. 

—This  story  corresponds  to  Pancatantra, 


[327] 


<  NOTES  TO 
I  PACK  37. 


book  i.,  fable  10.  It  is  not  found  in  the 
Arabic  version  nor  in  Somadeva,  and  so  was 
probably  not  a  part  of  the  Indian  original  — 
Benfey,  i.  p.  223.  But  cf.  Jataka,  no.  188. 
The  motif  is  similar  to  that  of  the  fable  of 
the  whitewashed  jackdaw  among  the  doves, 
KoXotbs  Kal  trfpiartpai,  Fabulae  Aesopicae  col- 
lectae,  ed.  C.  Halm,  no.  201b.  See  La  Fon- 
taine, book  iv.,  fable  9,  Regnier,  i.208f. 

— svecchaya  •  •  bhraman:  same  phrase, 
w.  the  other  form  (763),  at  235. 

13.    tatas  (=bhandat,  1098),  see  tatas  1. 

13-14.  '  Kept  priMi-nding  to  be  dead : '  see 
Vdrg+sam,  caus.,  and  sthita4. 

14-15.  U.f.  -svamina  asau  (=  srgalas) 
utthapya  (10515,  1042d).  The  two  gerunds 
go  witli  the  logical  subject,  -svamina. 

15-16.  Note  how  the  gerunds,  gatva, 
avalokya,  mark  each  the  end  of  its  little 
clause. 

16.  uttama-varnas,  w.  double  mg,  'of  the 
best  color'  (royal  purple),  and  'of  the 
highest  caste'  (cf.  2818).  —See  atman2, 
and  note  how  it  is  used  as  reflexive  of  all 
three  persons  —  here  '  myself .' 

17-19.  Construe:  aham  (asmi)  abhisik- 
tas  (v'sic)  -devataya  aranya-rajye  sarva_ 
osadhi-rasena. 

19-2O.  U.f.  adya  arabhya  (see  v'rabh+a3 ) 
asmad-ajnaya  asmin  •  •  •.  '  By  our  command 
conduct  must  be  made  =  you  must  do  as  I 
command.' 

20.  vfgista-varnam,  1299. 

21.  U.f.  pra-namya   (192a)  ucus  (800e). 
—yatha  ajnapayati  devas, '  as  the  king  com- 
mands '   fsc.   so  will  we   do),  is  a  common 
response  in  the  drama. 

NOTES  TO  PAGE   37. 

1.  U.f.  aranya-vasisu.  —  tasya,  pred. 
poss.  gen.,  see  Vbhu. 

1-3.  Construe :  svajnatayas  durikrtas 
avajnaya  tena,  •  •  (see  -adi)  prapya,  •  • 
avalokya, 

3.   vi-sannan,  Vsad,  185,  189. 

4-6.  U.f.  evam  ced  anena  anitijnena  •  •  •, 
tad  yatha  ayam  •  •, '  if  thus  by  this  •  •  (we're 
treated  with  contempt),  then  that  this  one 
••:'  see  Vldha+vi5  end.  —  nagyati:  for 
mode,  see  581c2  and  cf.  yathaG. 


6.  ami,  501.— varnamatra-vipralabdhas, 
'fooled  by  (his)  mere   color,'  see   matra2, 
and  v'labh+vi-pra. 

7.  amum,  501.    —  See  V3ci+pariand  770a. 
6-8.   yatas  •  •  kuruta:    the  sentence   is 

constructed  like  the  sentence  evam  •  •  vidhe- 
yam,  lines  4-6. 

8.  See  Vsthafanu2. 

9-1O.  tatas  •  •  tena_api  gabdas  karta- 
vyas,  'Then  he  too  will  raise  a  howl.' 

11.  U.f.  syat,  tasya  asau  (=  svabhavas). 
— '  What   inherent-nature    anyone    (yasya) 
may  have,  that  (nature  —  asau)  of  Jiim  is 
hard  to  overcome  : '  see  ya6. 

12.  U.f.  tad  kim  na  agnati.     '  If  a  dog 
(427)   is    made  well-fed,   i.e.  put    on    good 
rations,  will  he  not  then  gnaw  a  shoe  ?  ' 

13.  '  He'll    be    killed    by    (some)    tiger, 
recognizing  (him)  by  his  howl.'      —  tatha 
etc.,  cf .  33U  and  N.  and  references  :  for  sati, 
see  Vlas3. 

16.  'And  (consumes)  destroys,  as  (does) 
a  hidden  fire  (antargatas  analas)  a  dry 
tree.' 

18-19.  ca,  used  loosely  to  connect  ratas 
with  the  logically,  but  not  grammatically, 
coordinate  parityajya.  —  See  v'ram3. 
— mudhas,  see  2234.  —-vat,  see  1107. 

20.  SELECTION    XIV.     The    two    geese 
and    the   tortoise.      Hitopade9a,    book    iv., 
fable  2. 

—This  story  appears  in  the  Pancatantra, 
book  i.,  fable  13,  and  is  given  by  Somadeva, 
lx.169-177.  The  Pali  form  of  the  fable  is 
probably  the  oldest,  and  corresponds  in  moral 
and  incident  with  the  Chinese  form,  Avaddnas, 
vol.  L.no.xiv.  The  Aesopian  form,  Xf\tavr) 
Kal  herds,  Babrius,  no.  115  of  Schneidewin's 
ed.  (cf.  no.  419  of  Halm's  collection),  differs 
in  both  these  respects.  Compare 

Pali.    Jataka,  no.  215  (vol.  ii.) ;  transl.,  i.  p.  viii. 

Old  Syriac  version.    Kalilag,  p.  24. 

Arabic.    Knatchbull,  p.  146.    Wolff,  1.85. 

Later  Syriac  version,  p.  49. 

Anvar-i  Suhaill,  book  i.,  story  23. 

Direetorium,  Cap.  II.,  p.  10  of  signature  D. 

Buch  der  Beispiele,  p.  527. 

Benfey,  1.239;  ii.90.     Lancereau,  p.  340. 

La  Fontaine,  book  x.,  fable  2.    Regnier,  iii.  p.  12f. 

21.  mitram,  nom.  neuter:  the  name-adj., 
kamb-.  agrees  in  gender  with  kurmas. 


NOTES  TO i 
PAQE  38.  ' 


[328] 


NOTES  TO  PAGE  38. 
1-2.  yad,  untranslatable,  like  on,  intro- 
ducing a  direct  quotation :  cf .  ol  tie  tiirov  on 
inavoi  IfffjLtv ;  so  St.  Luke  viii.49,  etc.     — U.f. 
adya   asmabhis   atra   usitva    (see   V3vas). 

—  Lit.  'Now  once  by  fishers,  going  there,  it 
was  said, "  By  us,  staying  (over  night  to-day=) 
over  this  night  here,  to-morrow  the  tortoises, 
fishes,  and  so  forth  shall  be  killed." ' 

4.  ahatus,  801a.     —  See  tavant  3b.     'Let 
the  facts  be  ascertained  first ;   afterwards, 
what  is  fitting  (yad  ucitam,  Vuc),  •  •  •.' 

5.  U.f.  ma  evam.    —Tor  I  (am)  having  a 
seen  disaster  here=  (1308)  have  seen  a  •  •  •.' 

7-8.  For  the  three  names,  see  vocab. 
The  third  is  of  a  kind  with  which  Biihler 
compares  the  early  Christian  name  '  Quod- 
vult-dea,'  and  the  Puritan  '  Fight-the-battle- 
of-faith,'  etc.  —U.f.  dvau  •  •  edhete  (Vedh). 

—  'Both  Forethought  and  who  (is)  Keadywit, 
these  two  •  • : '  the  yas  merely  fills  out  the 
metre,  see  ya3. 

9.  SELECTION  XV.  The  three  fishes.  Hito- 
pade^a,  book  iv.,  fable  3. 

—  This  story  corresponds  to  Pancatantra, 
book  i.,  fable  14 ;  see  Benfey,  ii.  p.  137  and 
91.  Very  similar  is  book  v.,  fable  6.  Soma- 
deva  gives  a  version  at  lx.179.  An  ex- 
cellent version  occurs  in  the  MBh.  xii.137. 
1  =  4889.  Cf .  also 

Pali.    Jataka,  no.  114,  vol.  i. 

Ol'd  Syriac  version.    Kalilag,  p.  15. 

Arabic.     Knatchbull,  p.  121.     Wolff,  i.  54. 

Later  Syriac  version,  p.  31. 

Anvar-i  SuhailT,  book  i.,  story  15. 

Directorium,  Cap.  II.,  p.  12  of  signature  c. 

Buch  der  Beispiele,  p.  393'. 

9-1O.  U.f.  pura  etasmin  eva  •  •  evam- 
vidhesu  •  •  upasthitesu  (303b)  -trayena. 

11.  tatra  =  tesu  matsyesu,  see  tatra  1. 

12.  See  2antara4. 

13-14.  See  vldha+abhi.  —'In  a  matter 
(still)  future,  from  lack  of  anything  to  judge 
by,  where  shall  I  go?  '  =  since  the  danger  is 
vague  and  uncertain,  I'll  keep  still  for  the 
present.  —See  s'pad+ud. 

16-17.  Explained  in  notes  to  p.  18,  lines 
9-10. 

18.   See  v'dr§+sam,  and  cf.  3613'14. 


19.  U.f.  apa-saritas  (pass,  of  caus.)  •  • 
ut-plutya. 

21.  U.f.  -ityadi  refers  to  lines   7  and  8 
above.     Cf.  note  to  33;-8. 

22.  SELECTION  XIV.,  continued.   'There- 
fore (tad),  this  to-day  (tad  adya)  must  be 
brought  about,  that  I  reach   (yatha  prap- 
nomi)  •  • : '  cf .  passages  cited  under  yatha') 
end. 

23.  prapte,  '  reached  =  in  reaching,'  see 
1718N.      Similarly   gacchatas  te,  '  of    you, 
going  =  of  your  going.' 

NOTES  TO  PAGE  39. 
1.  U.f .  bhavadbhyam  saha.  Seevartman. 
3.   kastham  is  subject  of  avalamb-. 

5.  '  That  is  an  expedient ;  but  — .' 

6.  'A  wise  man  should  consider  the  (ex- 
pedient or)  advantage  (of  a  certain  course), 
and  likewise  the  (inexpedient  or)  disadvan- 
tage of  it  he  should  consider.'     Note  the 
etymology  of  upaya  and  apaya,   and  the 
contrast. 

7a.   Gen.  absolute,  3002. 

8.  SELECTION  XVI.    The  herons,  the  ser- 
pent,  and    the    ichneumons.      Hitopade9a, 
book  iv.,  fable  5. 

—  This  story  corresponds  to  Pancatantra, 
book  i.,  fable  20.  Cf.  also  introduction  to 
selection  viii.,  3119.  Somadeva  gives  the 
story  very  briefly  at  lx.235.  Cf.  also 

Old  Syriac  version.     Kalilag,  p.  30. 
Anvar-i  Suhaill,  book  i.,  story  26. 
Buch  der  Beispiele,  p.  57s4. 

9.  Since  this  Vulture-peak  is  placed  near 
the  Nerbudda,  we  can  hardly  identify  it  with 
the  one   famed  in  Buddhist  story   (276N.), 
which  was  near  the  Ganges. 

13-14.  U.f.  •  •  amya,  •  •  arabhya  (see 
v'rabh+a  3),  •  •  yavat  (see  yavant  3), 
pankti-kraraena  •  •  dhatta  (668). 

15.  svabhava-dvesat :  the  enmity  of  ich- 
neumons and  serpents  was  proverbial :  "  They 
fight  like  cats  and  dogs ; "  cf .  Pancatantra, 
p.  11022f,  ed.  Kosegarten,  =  book  ii.,  p.  7uf, 
ed.  Bombay ;  and  selection  xxi. 

15-16.   tatha  etc.  =  3718 :  cf.  33WN. 

17.  U.f.  tais  (=nakulais)  •  •  a-ruhya,  •  • 
sarve  •  •  •. 


[329] 


I  NOTES  TO 
|  PAGE  41. 


18.  avam,  491.     -Cf.  337-«N. 

19.  SELECTION  XIV.,  concluded.     —  See 
eva2  near  mid. 

2O-   uttaram  da :  cf .  uttara-dayaka,  32*. 

21.  U.f .  sarvatha  atra  eva.     —  See  kim3. 

22.  U.f.  evam  anusthite  sati,  803b*. 

NOTES  TO  PAGE  4O. 

1.  sam-uhyate,  Vvah,  769,  252.      —aha, 
801a. 

2.  U.f.   tada,   atra   eva  paktva,  khad-, 
'Then  he  shall  be  eaten,  with  a  cooking  (of 
him)  right  here '  =  we'll  cook  and  eat  him 
on  the  spot.    Note  that  the  gerund,  as  simple 
instr.  of  accompaniment  of  an  action-noun, 
is  generally  the  adjunct  of  the  logical  sub- 
ject of  the  clause,  although  the  latter  (as 
here)  is  not  always  expressed. 

4.  vismrta-samskaras,  1299. 

5.  vadann  eva,  cf.  cintayann  eva,  s.v. 
eva2. 

7-8.  Construe  :  yas  na  karoti  iha  vacas 
suhrdam  •  •,  sas  etc.  — bhrastas,  Vbhraruj. 
-With  line  7,  cf.  25". 

9.  SELECTION  XVII.  The  hermit,  and  the 
mouse  that  was  changed  to  a  tiger.  Hito- 
pade9a,  book  iv.,  fable  6. 

—This  story,  and  the  one  at  MBh.  xii.116. 
1  =  4254,  are  ultimately  identical  with  Pan- 
catantra,  book  Hi.,  fable  12  (Benfey,ii.p.262, 
281),  although  very  different  from  their  pro- 
totype and  inferior  to  it.  Benfey  traces  the 
connection  in  a  most  interesting  way,  i.  p.  373. 
To  his  references,  add  Somadeva,  lxii.125, 
Kalilag,  p.  72,  Later  Syriac,  p.  149,  Beispiele, 
p.  116. 

9-1O.  U.f.  tena  ag-  •  •  •  drstas,  'he 
saw.' 

11-12.  khaditum(9813)  anu-dhavan:  inf. 
hantum  used  similarly,  4020,  4l2. 

12.  tapah-prabhavat :  the  austerities  of 
the  holy  men  gave  them  supernatural  powers, 
cf.  16"N. 

13.  bidalas,  predicate.     See  Vlkr9.      — 
kukkurat,   292a :    so  vyaghrat,  next   line. 
—  See  Vbhi  and  643b. 

15.    '  Looks    upon   even   the   tiger    as   a 
mouse.' 
17-18.    See  Vni.     -yavat  etc.,  see  999. 


19.  U.f.     svarupa^akhyanam,    '  report 
about  my  true-nature.' 

20.  Seevfyam+sam-ud.   —  See  v/lkr,  desid. 
20-21.   U.f.  "  punar  musikas  bhava  "  iti 

uktva.     —See  eva. 

NOTES  TO  PAGE  41. 

3.  SELECTION   XVIII.     The   heron,   the 
fishes,  and  the  crab.     Hitopade9a,  book  iv., 
fable  7.  — See  note  to  31i9. 

—The  story  occurs  in  the  Pancatantra, 
book  i.,  fable  7.  Somadeva  has  it  at  lx.79. 
The  Buddhist  form  appears  in  the  Jataka. 
A  hypocrite  is  called  '  one  who  acts  like  a 
heron,'  Manu  iv.196  (cf.  208N.). 

Pali.    Jataka,  no.  38;  translation,  1.  p.  317. 

Old  Syriac  version.    Kalilag,  p.  12. 

Arabic.   Kalila.    Knatchbull,  p.  113.    Wolff,  1.41. 

Later  Syriac  version,  p.  24. 

Anvar-i  Suhaill,  book  i.,  story  12. 

Directorium,  Cap.  II.,  p.  8  of  signature  c. 

Buch  der  Beispiele,  p.  351*. 

Benfey,  i.174;  11.58.    Lancereau,  p.  344. 

La  Fontaine,  book  x.,  fable  3.    Regnier,  iii.  p.  18. 

Arabian  Nights:  Night  717  (Weil,  iii.914). 

4.  U.f.  tatha  ud-vignam  iva,  '  so.  as  if 
terrified.'     See  Vdrg,  caus.,  and  cf.  sthita4. 

5.  prstas,  220.     -See  iti  2b. 

7-8.  U.f.  te  ca  atra  avagyam  eva.  '  And 
these  here  very  surely  •  •  will  be  killed :  I 
heard  (Vakarnaya)  a  plan  to  that  effect 
(iti).' 

8-9.  See  itas3.  —U.f.  -abhavat  asmad- 
maranam.  —  krtas,  'am  made  =  have  be- 
come.' 

10-11.  See  iha  and  tavant4.  -'This 
(heron,  ayam)  appears  to  be  actually  (eva) 
our  benefactor ;  therefore  let  him  be  asked 
(Vprach,  768)  •  •  •.' 

13-14.  U.f.  upakartra  arina  samdhis. 
'Alliance  (is  proper  —  cf.  2220N.)  with  a  foe 
who  does  us  a  service,  not  with  a  friend  who 
injures  us  (apakarina — cf.  39°N.);  surely 
service  and  injury  are  to  be  considered  as 
the  essential  characteristic  of  these  two.' 
The  fact  that  one  is  called  foe  and  the  other 
friend  is  of  no  account.  —  laksyam  agrees 
with  predicate. 

18-19.  U.f.  kasmin  cid  dege,  'in  a  cer- 
tain place.'  -sthapitas,  10618,  1042d. 

2O-21.  U.f.  bakas  api  apurva-kulira- 
mahsa^arthl  •  •  •  kuliraa  api :  the  api's  m;iy 


NOTES  TO  i 
PAGE  41.  < 


[330] 


be  rendered  by  '  and '  or  '  but,'  as  the  sense 
requires  —  cf.  api5. 

NOTES  TO  PAGE  42. 

I.  -akirnam,  v'3kr+a. 

3.  '  One  should/ear  danger  (bhayat,  292a) 
so  long  (only)  as  the  danger  is  future.' 

5-6.  U.f.  pagyet  na  kim  cid  hitam  (163). 
— mriyate,  773.  — '  Surely,  if  one  sees  not 
any  salvation  for  himself  (in  a  non-fight =) 
without  a  fight,  then  •  •  •.' 

9b  is  one  copulative  cpd  adj.,  utta-,  1257. 

II.  SELECTION  XIX.    The  Brahman  and 
his  jar.  Hitopade9a,  book  iv.,  fable  8.  Count 
not  your  chickens  before  they  be  hatched. 

—This  story  corresponds  to  Pancatantra, 
book  v.,  fable  9.  The  history  and  literature 
of  the  fable  are  treated  at  length  by  Max 
Miiller,  Chips,  iv.145-209. 

—  The  tale  recurs  in  the  Arabian  Nights, 
Night  716  (Weil,  iii.910) :  and  the  Barber's 
story  of  his  fifth  brother,  Night  166  (Weil, 
i.540:  Lane,  chap.  V.)  is  essentially  similar. 
Ultimately  dependent  on  the  Indian  original 
are  Grimm's  Lazy  Heinz  and  Haggard  Liese, 
Marchen,  no's  164  and  168.     Compare  also 

Old  Syriac  version.    Kalilag,  p.  53. 

Arabic.    Kalila.    Knatchbull,  p.  269.    Wolff,  ii.3. 

Later  Syriac  version,  p.  170. 

Anvar-i  Suhaill,  book  vi.,  story  2. 

Directorium,  Cap.  VII.,  p.  7  of  signature  K. 

Buch  der  Beispiele,  p.  130". 

Benfey,  i.499;  ii.345.    Lancereau,  p.  345. 

La  Fontaine,  b'k  vii.,  fable  10.   Regnier,  ii.  145,495. 

—For  -garman  in  names,  see  5918  and  N., 
and  see  visnugarman  in  vocab. 

11-12.  The  feasts  of  the  winter  and 
summer  solstices  ( corresponding  to  Christmas 
and  Midsummer),  originated  in  the  worship 
of  the  sun  at  his  'entrance'  (samkranti) 
upon  his  '  north-course '  and  his  '  south- 
course'  respectively,  and  were  celebrated 
with  lavish  alms-giving,  as  appears  from  the 
Pancatantra,  book  ii.,  fable  2  (where  Kose- 
garten,  1191,  reads  uttarayana-,  and  the 
Bombay  ed.,  1421,  reads  daksinayana- :  see 
this  last  in  vocab.). 

—  The  vernal  equinox  was  also  the  occa- 
sion of  great  festivities,  whence,  doubtless, 
the  fulness  of  the  Brahman's  jar.   This  feast 
survives  as  the  Boll  or  Indian  Carnival  — 
described  by  H.  H.  Wilson,  Works,  ii.222-43. 


12-14.  U.f.  tataa tarn (=  garavamja  daya, 
asau  (devagarma),  gayya-niksipta-dehas 
(1297)  san  (redundant,  v'las3),  ratrau  acin- 
tayat.  —The  long  cpd:  'in  a  dish-filled- 
pot-maker's-shed-part  ( ekadege ) .' 

14-17.  Construe:  yadi  aham.  imam  •  • 
vikriya,  •  •  prapnomi,  tada  (introduces  verb 
of  apodosis,  karomi)  tais  (=  kapardakais) 
•  •  caravan  tatas  ghata^adin  upakriya 
vikriya,  anekadha  vrddhais  •  •  •  -adikam 
upakriya,  •  •  utpadya,  •  •  karomi.  As  a 
help  to  the  correct  phrasing,  note  that  the 
interjected  adverbial  clauses  end  each  with 
its  gerund,  —tatas,  line  15,  '  then,'  equiv. 
to  '  and ' :  '  dishes  and  jars  and  so  forth.' 

17-18.  U.f.  tasu  •  •  ya  adh-,  tasyam  •  • : 
'who  among  those  wives  (is)  most  beautiful, 
on  her  I  bestow  •  •  •.' 

18-20.  'Thereupon,  when  her  co-wives 
(tat-sapatnyas),  jealous,  quarrel,  then  I 
(will)  beat  them  so'  (ittham,  said  while  he 
throws  the  cudgel  to  show  how).  —U.f. 
abhidhaya  utthaya. 

NOTES  TO  PAGE  43. 
1-2.   'By  the  potter,  (who  came  =  )  who 
was  brought  by  the  noise  of  the  breaking  of 
the  pots,  seeing  that,  the  Brahman,  scolded 
(see  tiras),  was  expelled  (bahis-)  •  •  •.' 

5.  SELECTION  XX.    The  Brahman  with 
the  goat,  and  the  three  rogues.     Hitopade9a, 
book  iv.,  fable  10. 

—This  story  occurs  in  the  Pancatantra, 
book  iii.,  fable  3,  and,  as  usual,  in  a  more 
elaborate  and  better  form.  Somadeva  has 
it  at  lxii.62.  Of  the  frequent  imitations, 
Gesta  Romanorum,  Cap.  132  =  124  (see  ed.  of 
H.  Oesterley,  p.  486  and  733)  may  be  men- 
tioned. Compare  also 

Old  Syriac  version.    Kalilag,  p.  67. 

Arabic.    Kalila.    Knatchbull,  p.  233.   "Wolff,  i.205. 

Later  Syriac  version,  p.  141. 

Anvar-i  SuhailT,  book  iv.,  story  7. 

Directorium,  Cap.  V.,  p.  2  of  signature  I. 

Buch  der  Beispiele,  1092». 

Benfey,  i.355;  ii.238.     Lancereau,  p.  363. 

6.  U.f.  grama^antarat  (202)  •  •  gacchan. 
7-9.   U.f.  •  •  dhurtas"yadi  esas  (176a) 

chagas    (227)    supply  asmabhis,   kena   api 
upayena  (tarn  chagam)  prapya,  khadyate, 


[331] 


(  INTRODUCTION  TO  THE 
(  KATHA-SABIT-SAGABA. 


tada  •  •  bhavati "  iti  alocya,  •  •  upavigya, 

sthitas  (see  sthita4). 

1O-11.   abhi-hitas,  see  v'ldha.     —See  iti 

2b.  —  U.f.  skandhena  uhyate,  769  and  252. 
12.  tad  eva, '  just  that '  = '  the  same  thing.' 
14.  dolayamana- :  Grierson,  Bihar  Peasant 

Life,  p.  45,  gives  a  good  picture  of  the  dooly. 

16.  U.f.    "nigcitam    eva  ayam  k-"  iti 
matva. 

17.  snatva,  to  remove  the  supposed  im- 
purity  arising   from   touching  a   dog.      — 
yayau,  800c.     —Read  cchagas  for  -go. 

19-2O.  See  Vlvid4.  —  vancyate,  pass, 
of  caus.  — chagataa,  see  1098c3. 

NOTES  TO  PAGE  44. 

1.  SELECTION  XXI.  The  Brahman  and 
his  faithful  ichneumon.  Hitopade9a,  book 
iv.,  fable  13. 

—This  story  corresponds  to  Pancatantra, 
book  v.,  fable  2.  It  is  undoubtedly  of  Bud- 
dhistic origin  —  Beal,  Academy,  Nov.  1882, 
p.  331.  It  is  discussed  by  Benfey,  i.479, 
who  gives  a  Mongol  version  and  a  Tamil 
imitation.  Somadeva  has  the  story  at  lxiv.3. 
Lancereau  mentions  numerous  versions  and 
imitations,  p.  384.  Especially  famous  is  a 
parallel  story,  which  is  told  of  Llewellyn 
the  Great  and  his  faithful  hound  Gellert, 
and  goes  back  to  1205.  It  is  familiar  to 
English  readers  through  the  well-known 
ballad  of  Wm.  R.  Spencer.  A  highly  inter- 
esting English  version  is  found  in  Ye  Seven 
Wyse  Maysters  of  Rome,  printed  by  Wynkyn 


de  Worde,  in  1520,  reprinted  London  1885, 
ed.  G.  L.  Gomme,  p.  28.     Compare  also 

Old  Syriac  version.     Kalilag,  p.  54. 

Arabic.   Kalila.    Knatchbull,  p.  268.    Wolff,  ii.l. 

Later  Syriac  version,  p.  169. 

Anvar-i  Suhaill,  book  vi.,  story  1. 

Directorium,  Cap.  VII.,  p.  8  of  signature  K. 

Buch  der  Beispiele,  p.  131". 

Benfey,  i.479;  ii.326.    Lancereau,  p.  384. 

—Through  ujjayini  ran  the  prime  meri- 
dian of  Hindu  astronomers. 

2-3.  'For  (see  krte)  the  Br.,  from  the 
king,  a  call  to  offer  a  graddha  came.' 
—  graddha,  see  p.  402. 

4.  sahaja-daridryat,  '  from  connate  pov- 
erty =  a  born  beggar  as  he  was.' 

6-7.  'Of  receiving,  •  •  •,  quickly,  (if  it  is), 
not  done,  Time  drinks  the  juice  of  it : '  i.e. 
if  you  have  anything  to  receive  or  give  or  a 
deed  to  do,  do  it  quickly  or  it'll  not  be  worth 
doing. 

9.   U.f.  cira-kala-palitam  •  •  -raksartham. 

11.    Natural  enemies  —  cf.  3915N. 

12-13.  U.f.  asau-  •  ayantam.  —'Having 
blood-smeared  snout-and-paws.' 

14.  See  Vdhr-fava:  his  conclusion  was 
"  mama  •  •  bhaksitas : "  anena  =  nakulena. 

15-16.  U.f .  asau  upasrtya.  —  SeeVstha4. 

16-17.  '  Finding  out  that  the  ichneumon 
was  his  benefactor,  (and)  possessing  a  dis- 
covered (Vbhu+vi)  deed  (krtya),  i.e.  dis- 
covering what  he  had  done,  with  a  pained 
heart  (418)  •  •  •.' 

19-20.  'Who,  without  •  •  (a-vijnaya), 
goes  to  or  gets  under  (gatas)  the  power  of 
passion  •'••.' 


SELECTIONS  XXII.-XXVII. 
EXTRACTS  FROM  THE  KATHA-SAKIT-SAGARA. 

§  45.  The  work  from  which  the  following  extracts  are  taken  holds  a  rather 
exceptional  place  in  Hindu  literary  history,  inasmuch  as  its  date  and  authorship  are 
quite  definitely  known.  According  to  the  author's  fancy,  it  unites  in  itself  all 
stories  as  does  the  ocean  all  rivers,  and  he  therefore  calls  it  the  '  Ocean  of  the 
Streams  of  Story '  or  Katha-sarit-sagara.  Following  out  the  metaphor,  he  divides 
the  work  into  one  hundred  and  twenty-four  chapters,  called  tarangas  or  '  billows.' 
By  another  division,  independent  of  the  one  just  mentioned,  the  work  is  broken  into 
eighteen  books,  called  lambakas,  which  Brockhaus,  without  authority,  conjectured 
to  mean  'surges.'  The  work  contains  about  22,000  distichs,  that  is,  about  one- 


INTRODUCTION  TO  THE 
KATHA-SARIT-SAOAKA. 


[332] 


quarter  as  much  as  the  Maha-bharata,  and  not  quite  twice  as  much  as  the  Iliad  and 
Odyssey  together.  An  analysis  of  its  contents  is  given  by  H.  H.  Wilson,  Works, 
vol.  iv.  109-159. 

§  46.   BIBLIOGRAPHY.     The  following  discussions  connected  with  the  literary 
history  of  this  work  should  be  mentioned. 


Fitzedward  Hall,  the  Vaaavadatta,  Calcutta,  1859, 
Introduction,  pages  22,  23. 

George  Biihler,  On  the  Vrihatkatha  of  Kshemen- 
dra,  Indian  Antiquary,  i.302f,  Bombay,  1872.  Cf. 
Weber's  Remarks,  ibidem,  ii.57. 

George  Biihler,  Detailed  Report  of  a  tour  in  search 
of  Sanskrit  MSS.  made  [in  1875]  in  Kacmir  etc.,  pub- 
lished at  Bombay  in  1877  as  an  Extra  Number  of  the 
Journal  of  the  Bombay  Branch  of  the  Royal  Asiatic 
Society,  with  vol.  xii.  Preliminary  reports  had  ap- 
peared in  the  Ind.  Ant.,  v.27f,  and  vi.264f. 


George  Biihler,  Ueber  das  Zeitalter  des  Kacmi- 
rischen  Dichters  Soniadeva,  SitzungsbericMe  der 
phi). -hist.  Classe  der  Kais.  Akademie  der  \Viss., 
cx.545f,  Vienna,  1885. 

Sylvain  Levi,  La  Brihatkathamafijari  de  Kshe- 
tnendra,  Journal  Asiatique,  8.vi.397f,  vii.!78f.  Vol. 
vi.  contains  chapters  1-8  in  text  and  translation. 

The  text  has  been  edited  by  H.  Brockhaus, 
Leipsic,  1839,  1862,  and  1866.  A  complete  trans- 
lation has  been  given  by  C.  H.  Tawney,  Calcutta, 
1880-84. 


§  47.  The  concluding  verses  of  the  work  were  printed  from  new  and  trustworthy 
manuscript  material  by  Biihler. a  From  them  it  appears  that  the  author  was  named 
Soma,  i.e.  Somadeva,  and  was  the  son  of  the  virtuous  Brahman  Rama.  Somadeva 
says  that  he  made  this  collection  of  stories  to  please  the  queen  SuryavatI,  and  gives 
some  of  the  facts  relating  to  the  royal  house  of  Kacmir  then  regnant.  These  facts 
are  supplemented  and  confirmed  by  the  Rajataranginl  or  '  Chronicles  of  Kacmir,' 
written  by  Kalhana,  about  1148-1157  A.D.  2  Combining  these  sources,  Biihler 
reaches  conclusions  which  may  here  be  summarized  briefly. 

§  48.  In  the  year  79,  i.e.  4079,  of  loka-kala,8  Saiiigramaraja,  a  descendant  of 
Satavahana  (or  C.ata-),  succeeded  to  the  throne  of  Kacmir.  This  was  A.D.  1003.  He 
was  followed  in  1028  by  his  son  Ananta.  Anantadeva  is  described  as  weak-minded, 
rash,  and  impetuous,  but  as  brave  even  to  fool-hardiness.  He  married  SuryavatI, 
daughter  of  the  king  of  Jalandhar  (jalamdhara).  She  brought  him  entirely  under 
her  power,  and  induced  him,  in  1063,  to  abdicate  in  favor  of  his  son  Kala9adeva. 
He  soon  repented  his  hasty  step  and  got  control  of  the  government  again.  Mean- 
time, Kalaca  abandoned  himself  to  every  vice,  and,  in  rage,  his  parents  determined 
to  punish  him,  and  give  over  the  kingdom  to  his  eldest  son  Harsa.  In  fact,  Ananta 
retired  with  his  court  to  Vijayaksetra,  the  modern  Bijbahar,  in  [41]55  =  A.D.  1079, 
and  after  two  years  of  feud  with  Kalaca,  took  his  own  life  in  1081,  leaving  the  power 
in  the  hands  of  Kalaca,  who  held  it  till  1089,  when  he  was  succeeded  by  Harsa. 
SuryavatI  burned  herself  on  the  funeral  pile  of  her  husband  Ananta.  Now  since, 
according  to  Somadeva,  Kalaca  was  king  when  the  work  was  finished,  and  since  it 
was  written  for  SuryavatI,  the  date  of  the  composition  must  fall  between  Ananta's 
first  abdication  and  bis  wife's  death,  i.e.  between  1063  and  1081  A.D. 

§  49.  The  real  source  of  the  Katha-sarit-sagara  is  stated  by  Somadeva4  to  be 
the  Brhat-katha  or  '  Great  Narration '  of  Gunadhya.  This  work,  according  to 
Biihler,6  goes  back  to  the  first  or  second  century  of  the  Christian  era ;  but  no  manu- 
script of  it  has  yet  been  published.  On  the  other  hand,  important  evidence  of  its 
general  character  and  contents  is  afforded  by  the  two  works  that  have  flowed  from 


1  Ueber  das  Zeitalter  etc.,  pages  547-549. 

4  Biihler's  Report,  p.  52f ;  Zeitalter,  p.  554,  557. 

8  The  popular  calendar  (loka-kala)  of  Kacmir 
is  counted  from  a  date  corresponding  to  3076  B.C. 
The  era  is  connected  — in  some  real  or  fanciful  way 
—  with  Ursa  Major  (saptarsayas  —  see  rst'2),  and  so 


is  called  the  Saptarshi  era.  It  is  still  in  use.  In  giv- 
ing a  date,  the  hundreds  and  thousands  are  usually 
omitted.  See  Report,  pages  59-60. 

4  See  Katha-sarit-sagara,  i.3  and  cxxiv.250,  and 
Reader  56". 

*  Report,  p.  47.    Cf.  "Wilson,  I.e.,  p.  119f. 


F3331  (INTRODUCTION  TO  THE 

,'  KATHA-SAKIT-SAGARA. 

it,  the  Brhat-katha-inanjari  and  the  Katha-sarit-sagara.  Each  is  a  recast  of  Gun- 
adhya's  original.  The  former  was  made  by  Ksemendra  Vyasa-dasa,  a  contemporary 
of  Somadeva.  Its  date  is  not  far  from  the  year  1037  A.D.,  and  it  is  therefore  some 
thirty  or  forty  years  prior  to  Somadeva's  work.1  Both  Ksemendra  and  Somadeva 
distinctly  assert  that  they  translated  from  an  original  in  the  paigaci  bhasa  or 
'Goblin  dialect';  and  internal  evidence2  confirms  their  assertions,  and,  further, 
makes  it  certain  that  each  worked  independently  of  the  other.  But  Somadeva  seems 
to  have  been  well  aware  of  the  faults  of  his  predecessor,  and  his  work  is  a  decided 
improvement  upon  that  of  Ksemendra,  whose  recast  is  only  about  one-third  as  long 
as  Somadeva's,  and  sacrifices  poetic  merit  in  the  effort  to  be  brief. 

§  50.  Although  Somadeva  was  a  Brahman,  there  are  yet  many  remaining  traces 
of  the  Buddhist  character  of  his  original,  and  even  direct  allusions8  to  the  Buddhist 
Birth  Stories  occur.  Indeed,  Weber  maintained4  that  Gunadhya  was  a  Buddhist. 
The  name  paigaci  bhasa  seems  to  have  covered  a  number  of  Low  Prakrit  dialects 6 
spoken  by  the  most  ignorant  and  degraded  classes  in  many  different  parts  of  India. 
In  one  of  these  dialects  the  Brhat-katha  is  actually  written. 

§  51.  It  remains  —  partly  by  way  of  introduction  to  selection  xxvii.  —  to  com- 
plete and  summarize  the  half-mythical  account  there  given  of  the  origin  of  the  stories. 

In  a  retired  spot  on  the  Himalayan  peak  Kailasa,  the  god  (/iva,  to  please  his 
wife  ParvatI,  wras  telling  her  (Katha-sarit-sagara,  i.48)  the  adventures  of  the  Seven 
Fairy  Kings.  Unfortunately,  he  was  overheard  by  his  Gana  or  attendant  (see  gana), 
Puspadanta.  Puspadanta  foolishly  told  the  tale  to  his  wife,  and  she  recited  it  in 
turn  to  ParvatI.  This  made  it  appear  that  Qiva  had  palmed  off  upon  her  an  old 
story.  Even  on  learning  the  truth,  she  was  still  exceedingly  enraged,  and  cursed 
Puspadanta  to  be  born  as  a  mortal.  She  also  inflicted  the  same  curse  on  the  Gana 
Malyavant  who  interceded  for  him. 

At  their  entreaty,  however,  she  set  a  limit  (anta)  to  the  curse  of  each,  speaking 
(i.59)  to  this  effect :  "  There  is  a  Yaksa  named  Supratika,  who,  cursed  to  become  a 
mortal,  is  living  in  the  Vindhya  as  a  Pi9§ca,  under  the  name  of  Kanabhuti.  When 
thou,  Puspadanta,  shalt  see  him,  and  tell  him  the  tale  which  thou  overheardest  Qiva 
telling  me,  then  thou  shalt  be  released  from  thy  curse.  When  Kanabhuti  shall  have 
told  it  to  thee,  Malyavant,  he  shall  be  released.  And  when  thou,  Malyavant,  shalt 
have  published  it  to  the  world,  thou  shalt  be  free  also." 

§  52.  Puspadanta,  accordingly,  is  born  as  Vararuci  or  Katyayana,  meets  Kana- 
bhuti, narrates  to  him  the  seven  stories  of  adventure  in  seven  hundred  thousand 
stanzas  (ii.26),  and  is  released. 

Kanabhuti,  meantime,  remained  in  the  Vindhya,  waiting  the  coming  of  Malya- 
vant. The  latter  is  duly  born  as  a  Brahman  (vi.19,  20),  with  the  name  Gunadhya, 
at  Supratisthita  (vi.8)  in  Pratisthana. 6  This  is  identified  with  Paithan  on  the 
Godavarl  (vi.72),  about  150  miles  from  Bombay,  east  by  north.  After  travelling  in 
the  Deccan,  Gunadhya  returns  to  the  splendid  royal  city  of  Supratisthita  (vi.24)  and 
is  appointed  a  minister  (vi.70)  of  Satavahana,  the  king  of  whom  the  story  in  selec- 

i!3.43f ,  esp.  p.  48  and  50.  Cf .  also  Jacobi,  Ausgewahlte 


»  Le>i,  Journ.  As.,  8.vii.218-220. 

*  Ind.  Ant.,  i.308-309.    Journ.  As.,  8.vi.413. 

8  E.g.,  at  lxxii.120,  to  the  Boar  Jataka.  See  Weber, 
Jndische  Streifen,  ii.367. 

«  Ind.  Ant.,  ii.57. 

8  For  the  views  of  the  Hindus  and  others  concern- 
ing these  dialects,  see  Muir,  Grig.  Sanskrit  Texts, 


Erzahlungen  in  Maharashtrl,  Einl.  §  2,  §  15. 

« Its  Prakrit  form  la  Paitthana;  this  is  the  II A I- 
9ANA  of  the  Utpiirkovt  and  the  'BaiOava  of  Ptolemy. 
See  McCrindle,  Ancient  India  as  described  by  Ptol- 
emy, pages  175-6,  and  J.  Burgess,  Arch.  Survey  of 
Western  India,  iii.  (Bldar,  etc.)  p.  55. 


INTRODUCTION  TO  THE 
KATHA-SABIT-SAGARA. 


[334] 


tion  xxvi.  is  related.  In  consequence  of  a  wager  with  his  colleague  Qarvavarman 
(523),  Gunadhya  forswears  the  use  of  Sanskrit,  Prakrit,  and  the  local  vernacular. 
Since  he  knows  no  other  language,  he  is  forced  to  keep  silence,  and  so  to  give  up  his 
position  as  minister.  With  two  pupils  he  retires  to  the  Vindhya,  and,  falling  in 
with  a  host  of  Pi9acas  (vii.26),  learns  their  dialect.  In  this  he  addresses  Kanabhuti, 
who  exists  himself  at  the  time  as  a  Pi9aca.  Kanabhuti  tells  the  tales  in  '  his  own 
dialect'  (svabhasaya,  534),  i.e.  Pai9aci,  to  Gunadhya.  The  hearer  writes  them  down 
in  Pai9aci,  and  with  his  own  blood,  since  he  had  no  ink  by  him.  Kanabhuti  is  then 
released. 

Gunadhya,  in  order  to  "  publish  the  stories  to  the  world,"  sends  the  manuscript 
to  Satavahana.  The  king,  puffed  up  by  his  newly-acquired  knowledge  of  Sanskrit 
grammar  (5228),  rejects  the  stories  on  account  of  their  dialect.  Gunadhya,  overcome 
with  grief,  reads  aloud  to  his  two  pupils  six  hundred  thousand  distichs  and  casts  the 
manuscript,  leaf  by  leaf,  into  the  fire,  while  the  beasts  stand  about  in  a  circle  and 
listen  with  tears  in  their  eyes.1  One  hundred  thousand  couplets  Gunadhya  keeps, 
because  they  especially  pleased  his  pupils.  At  last  the  king  hears  of  the  strange 
proceeding,  comes,  and  takes  what  is  left,1  namely  the  Brhat-katha.  The  pupils 
expounded  the  poem  to  the  king  and  he  composed  the  first  book  or  lambaka,  called 
Kathapitha  (5610N.),  to  serve  as  a  general  introduction  to  the  rest,  after  Gunadhya 
had  ascended  to  heaven  (564),  released.2 

1  Compare  the  stories  of    Orpheus  and    of  the  | 
Sibyl. 


2  According,  then,  to  Somadeva  (and  to  Kseinen- 
dra,  as  well,  Ind.  Ant.,  i.307),  the  TrapdSocris  of  the 
•tones  is,  in  turn,  from 


1.  Civa,  to 

2.  Puspadanta  (=  Vararuci,  Katyayana), 

3.  Supratlka  (=  Kanabhuti), 

4.  Malyavant  (=  Gunadhya), 

5.  Satavahana,  and 

6.  The  world. 


NOTES  TO  PAGE  45. 


LINE  2.  SELECTION  XXII.  King  Putraka 
and  the  seven-league  boots.  Katha-sarit- 
sagara,  Taranga  iii.45.  —  Ksemendra  gives 
the  tale  in  his  Brhat-katha-manjari,  at  ii.48. 
Tawney,  i.14,  adduces  many  parallels,  among 
them,  Grimm's  Fairy  Tales,  no.  197,  The 
Crystal  Ball.  See  also  Jataka,  no.  186  (vol. 
ii.) ;  transl.,  i.  p.  xvi.f. 

2-3.  Seeatral.  — King Putraka's  uncles 
had  bribed  assassins  to  kill  him.  By  a 
greater  bribe  and  a  promise  to  go  far  away, 
the  king  induces  the  murderers  to  spare  his 
life :  this  in  explanation  of  the  "  meantime," 
the  "  promise,"  the  "  Vindhya,"  and  the  "  dis- 
gust." —For  Putraka,  see  179N.  —See 
Vraj  +  vi. 

4-5.  The  sense-divisions  do  not  correspond 
with  the  metrical  divisions  here  as  they  do 
in  the  Epos.  U.f.  bhraman  ava_apa  asau 
-ekatatparau  purusau  dvau ;  tatas  tau  etc. 
—  see  iti2. 

6.   U.f.  maya_asura-sutau  avam  sc.  svas. 


8.  'On  account  of  this  (is)  our  fighting. 
Who  (is)  mighty  (=  proves  to  "be  the  strong- 
er), he  may  take  it.*     —  Brockhaus  reads 
tannimittam  —  against  the  metre. 

9.  U.f.  etad  tad-vacanam  •  •  pra^uvaca. 

10.  U.f.  •  •  pumsas   (394)  ?   tatas   sam- 
avocatam    (see    v'vac,    and    854    and    847 
end). 

11.  U.f.  pari-dhaya  ('by  putting  on')  •• 
ava^apyate. 

12.  U.f.  yad  (162)  likhyate:  see  ya6. 

13.  SeeyaS.     -'Is  thought  of.' 

14.  avadit,  Vvad,  898,  899c.    Aorists  are 
not  very  uncommon  in  this  poem,  though 
very  few   have    been    met   before   in    this 
Reader.     See  826.     —U.f.  kim  yuddhena? 
astu  ayam  panas.     See  Ika  1. 

15.  U.f.  sas  eva  etad  (=  dhanam)  haret 
(163). 

16.  See  under  iti2.     -mudha,  223*. 

17.  U.f.  adhy-asya,  ud-apatat  vyoma. 
19.   Vtr+ava,  with  abl. 


[335] 


NOTES  TO 
PAGE  48. 


NOTES  TO  PAGE  46. 

1.  SELECTION  XXIII.    Story  of  Mousey, 
the   thrifty   merchant.      Katha-sarit-sagara, 
Tarafiga,  vi.28.  —  It  is  introduced  as  a  story 
which    Gunadhya   hears    on    his   return    to 
Supratisthita —  see  p.  383,  §  52.     It  may  be 
called  a  kind  of  pendant  to  selection  xix. 
It  is  identical  with  the  Cullaka-setthi  Jataka, 
no.  4(vol.L),  transl.,  i.p.168. 

2.  'By   me,   utterly  without  (vina  eva) 
capital,  wealth  was  gained'  (v'sad+a,  caus.). 

4.  man-matus,  abl.,  'from  my  mother:' 
man-,  161,  494. 

5.  tad-bhayat:  tad-  (494)  =tebhyas,  i.e. 
gotrajebhyas.     —See  garbha3. 

7.  'And  there  was  I  born,  (as  the=)  to 
be  the  means  of  support  of  that  excellent- 
woman.1 

8.  See  Vvrdh,  caus.     — kurvati,  7145. 
9-1O.    U.f.   atha    abhy-arthya.      —  See 

v'gakB  1.  —Lit.,  '  And  then  by  her,  the  sad 
one,  having  entreated  a  teacher,  I  was  grad- 
ually made  to  learn  writing  and  ciphering 
somewhat.' 

13.   For  gen.  w.  v'da,  297a. 

15-16.  agamam,  846.  —  so  'pi  marks 
beg.  of  new  clause  and  is  little  more  than  a 
6  df  with  vicjakhilah.  —'Thus  (i.e.  as  fol- 
lows, lines  17-20)  spake  (854)  to  a  certain  •  •/ 

17-18.  See  1  idam,  near  end.  —  panyena, 
appositive  to  etena. 

19.  punar :    the  antithesis  is  between  a 
dead  mouse  and  good  hard  cash. 

—The  Roman  denarius  had  long  been 
known  to  the  Hindus.  The  borrowed  word 
appears,  e.g.,  in  an  inscription  of  the  time 
of  Kumiira  Gupta  (ca.  430  A.D.,  Ind.  Ant. 
xv. 192),  given  by  Gen.  Cunningham,  Arch. 
Survey  of  India  Reports,  iii.  54-56. 

20.  See  \stha7.      — te  'pi  (sc.  dinaras), 
'  even  the  principal.' 

22.   tvattas,  1098a. 

NOTES  TO  PAGE  47. 

1-2.  Construe:  asya  sampute  (see  this) 
tarn  (  =  ' mouse')  likhitva,  gato  'bhuvam 
(829)  aham,  so  'pi  ahasat. 

3-4.  -yugmena,  instr.  of  price,  281b: 
mul-,  appositive.  — marj-  depends  on  krte; 
and  the  other  genitives  go  w.  dattas,  297a. 


7-8.  Construe :  aham  grantagataya 
-samghaya  adam  (829)  ambhas,  etc. 

9-1O.  dve  dve,  see  dva :  '  two  apiece,' 
1260.  -U.f.  vikritavan  (960)  apane. 

11-12.  See  tatas5  :  the  second  is  a  mere 
stop-gap.  —See  Vhr+a. 

13-14.  maya,  logical  subject  of  kritam : 
tebhyas,  abl. 

15-16.  Loc.  absolute.  —The  rains  made 
the  roads  impassable  for  the  wood-men, 
-pan-,  486b.  -gatais,  281b. 

19-20.  '  A  golden  mouse  was  sent  (1042d) 
by  me,  making  (it),  to  that  V.;  and  he  gave 
(adat)  •  •  •.' 

21-22.  See  Vsidh-fpra.  -U.f.  laksmls 
iyam.  —  sata,  '  being.' 

NOTES  TO  PAGE  48. 

1.  SELECTION  XXIV.  King  Cibi,  the  fal- 
con, and  the  dove.  Katha-sarit-sagara,  Tar. 
vii.88.  —  This  story  is  famous,  old,  and  wide- 
spread. It  is  of  distinctly  Buddhistic  origin 
and  character  —  see  S.  Beal,  Si-yu-ki,  i.  p.  125 
and  note.  Benfey,  Pancatantra,  i.  p.  388  f, 
gives  a  great  many  Buddhist  and  other 
parallels.  It  occurs  in  the  Jataka  as  no.  499 
(vol.  iv.).  It  is  frequently  figured  on  Bud- 
dhist sculptures  :  so  on  the  tope  of  Amarava- 
ti  —  see  James  Fergusson,  Tree  and  Serpent 
Worship,2  plate  Ixxxiii.  1,  and  p.  225,  and 
plate  Ix.  left,  and  p.  194 ;  also  on  the  great 
Javan  temple  of  Boro  Boudour.  The  Ama- 
ravati  tope  dates  from  about  the  beginning 
of  our  era —  see  J.  Burgess,  Arch.  Survey  of 
Southern  India  (Amaravati,  etc.),  p.  12,  101. 

—In  the  Cariya-pitaka,  Pali  text,  ed. 
Morris,  p.  77,  C,  ibi  appears  as  an  incarnation 
of  the  Future  Buddha.  Sakka,  in  the  form 
of  a  blind  old  beggar,  asks  him  for  one  of 
his  eyes,  and  he  gladly  gives  up  both  of 
them.  This  is  represented  in  a  mural  paint- 
ing of  a  cave  at  Ajanta  —  J.  Burgess,  Cave 
Temples  of  India,  p.  315.  Beal  gives  a 
Chinese  version  of  the  story  in  his  Buddhist 
Literature  in  China,  p.  31-41.  And  the  tale 
occurs  in  Mohammedan  forms  with  Moses 
in  place  of  C,  ibi,  and  Michael  and  Gabriel  in 
place  of  Indra  and  Dharma  (or  Agni). 

—  In  Sanskrit  works  the  C,ibi-story  is 
common.  We  find  it  in  the  Southern  Pan- 


NOTES  TO i 
PAGE  48.  ' 


[336] 


catantra,  French  version  by  J.-A.  Dubois, 
p.  173.  It  occurs  three  times  in  the  MBh. 
It  is  told  at  iii.  130.21  =  10557,  of  Uclnara, 
the  father  of  Qibi  (translated  by  P.  E.  Fou- 
caux,  Le  MBh.,  Onze  Episodes,  p.  231);  a^ 
iii.!97.1  =  13274,  of  Qibi  himself;  and  at 
xiii.32.3  =  2046,  of  Vrsadarbha,  the  son  of 


—  C/ibi  Asmara  is  the  traditional  author 
of  RV.  x.l  79.1,  and  seems  to  be  the  heros 
eponymos  of  a  clan  that  dwelt  between  the 
Indus  and  Akesines.  See  Zimmer,  Altin- 
disches  Leben,  p.  130,  431. 

1.  King  Su9arman,  having  been  deceived 
by  a  Gana  in  the  form  of  a  Brahman,  says, 
"  This  is  no  Brahman,  but  a  god  come  to 
deceive  me  ;  for  such  things  are  constantly 
happening  in  this  world  ;  and  so  (tatha  ca  — 
introducing  the  following  story  as  a  similar 
instance),  in  old  times,  there  was  (abhtlt)  a 
king,  etc." 

2.  U.f.      sarva-sattva^abhaya-pradas, 
'  giving  a  feeling  of  safety  to  all  creatures  :  ' 
see  29%. 

3-4.  The  inf.  denotes  purpose:  cf.  987 
w.  982.  —  '  Indra  himself,  having  taken  on 
•  •  •,  pursued  (anv-apatat)  Dharma'  —  see 
dharma3. 

5.  U.f.  ankam  aQicriyat:  see  VgriS;  for 
aorist,  859«,  864. 

7.  'This  (is  my)  proper  food.     Surrender 
(758)  to  me  (297a)  •  •  •.' 

8.  For  Indra  and  the  reader,  who  know 
the  secret  of  the  dove's  real  nature,  there  is 
a  play  upon  the  word  dharmas. 

9-1O.  U.f.  enam  (274b)  •  •  a-tyajyas;  tad 
('therefore')  dadami  anyad  •  •  tava  (297a). 

11.  See  evam.  —  atma-,  see  1816N.  —See 
747. 

13.  See  yathaS.  —  Vkrt+ud.  —  aropayat, 
1042e  end. 

15-16.  See  Vruh+adhi.  -  U.f.  "  •  •  tu 
etad  "  divya  vak  ud-abhut.  '  "  That  in- 
deed is  equal"',  referring  to  the  promise 
contained  in  line  10,  etat-samam. 

18-19.  U.f.  tustau  aks-  (pred.  adj.)  •  • 
dattva  (991,  955c)  ca  •  •  anyan  tau  •  • 
iyatus  (783b2). 

2O.  SELECTION  XXV.    Story  of  Ahalya. 


Katha-sarit-sagara,  Tar.  xvii.137.  —  C,  aci  is  a 
pattern  of  wifely  virtue,  but  Indra  does  not 
requite  her  with  equal  fidelity.  His  amours 
are  as  notorious  as  those  of  Zeus.  Indra  is 
invoked  with  the  words  ahalyayai  jara,  as 
early  as  the  QB.  (iii.3.418).  He  is  reproached 
for  his  affair  with  Ahalya,  at  MBh.  v.12.6  = 
373;  and  this  is  narrated  at  length  in  the 
Ramayana,  i.48  Schlegel,  or  i.49  Gorresio. 
His  attempt  upon  Ruci  is  told  at  MBh.  xiii. 
40. 16  =  2262,  excerpted  by  Muir,  Texts,  i2.466. 
Later  books  smooth  over  these  immoralities 
by  interpreting  them  allegorically  —  see 
Miiller,  Ancient  Skt.  Lit.,  p.  529.—  So  Holtz- 
mann,  ZDMG.  xxxii.302  (cf.  294);  Muir, 
Texts,  iv2.48. 

NOTES  TO  PAGE  49. 

2.  U.f.   -lubdhas   (Vlubh)   tarn.      -  See 
Varthaya+pra,  959  and  960. 

3.  Construe :  matis  pra-,  vibhuti-andha, 
dhavati  avisaye. 

4-5.  U.f.  sa  anu-mene  (794e)  •  •;  tad 
('that  occurrence')  ca  prabhavatas  (1098, 
2912)  buddhva  (160),  tatra  agat  •  •. 

6-7.   SeeVlkr3.     -See  sthita4. 

8-9.  '  She  answered  her  husband  with  a 
speech,  (provincially  ambiguous,  i.e.)  am- 
biguous on  account  of  its  dialect,  (but  yet) 
having  some  regard  for  (verbal)  truth,  "  This 
is,  of  course,  a  cat  or  my  lover"'  —  see 
majjao.  Gautama  takes  it  in  the  latter 
sense  and  replies  tvaj-jara. 

11.  '  He  caused  to  fall  on  her  a  curse, 
truth-regard-limited'  (-klptantam),  i.e.  not 
an  endless  curse,  but   one  with   a   definite 
limit,  because  she  did  not  lie  outright. 

12.  The  curse.     —  ava^apnuhi,  703. 

13.  The  limit  — cf.  p.  333,  §  51.      -See 
a 4  and  293c.     -See  2antara  1.     -'Until 
forest-interior-wan  dering-Raghava-sight,  i  .e. 
till  thou  seest  R.  wandering  in  the  wood.' 
"  Rama   removed   the   guilt  of   Ahalya  by 
merely   looking  at  her,"   says   the   Visnu- 
purana,  iv.4.42. 

14.  datta-capas,    1299,   1308.     -yayau, 
800c. 

16.  SELECTION  XXVI.  The  king  who 
didn't  know  his  Sanskrit  grammar.  Katlii- 


[337] 


NOTES  TO 
I  PAGE  58. 


sarit-sagara,  Tar.  vi.108-164,  omitting  111- 
112,  124-133a,  154-158,  161-162.  —  Ksemen- 
dra  gives  this  story  in  brief  at  vi.35-52, 
Journ.  As.,  8.yi.446.  The  king  is  called 
Satavahana ;  but  this  is  merely  the  family 
name  of  a  dynasty  that  reigned  in  the  north- 
west of  the  Deccan  in  the  first  and  second 
centuries  of  our  era.  See  Oldenberg,  Ind. 
Ant.,  x.225  f.  Carvavarman  was  a  prote'ge'  of 
this  family  —  p.  334,  §  52.  Somadeva,  as 
we  saw,  makes  Harsa  a  descendant  of  C,ata- 
vahana ;  and  for  the  last,  he  adds  (vii.13), 
C/arvavarman  wrote  the  easy  grammar  called 
Katantra —  Biihler,  Report,  p.  74. 

16-17.  Gunadhya,  who  had  been  inter- 
rupted by  Kanabhuti,  resumes  his  story  here 
with  tatas.  —  adhy-asta,  620.  —  tad, 
'that'  (garden),  whose  creation  by  Durga 
(see  deva2c),  Gunadhya  had  narrated  a  little 
before  (vi.84).  It  was  just  outside  of  the 
capital  of  Pratisthana  (p.  333). 

19.   Vtr+ava,  957b.     —  Inf.  of  purpose. 

NOTES  TO  PAGE  6O. 
2.     '  C,  irisa-delicate-limbed,     i.e.     having 
limbs  as  delicate  as  a  C.  blossom.'     — U.f. 
abhy-agat. 

4.  'She    said    "Don't    with   water   (ma 
udakais —  cf.  line  8)  pelt  me."  '     He  under- 
stands it  as  "  With  comfits  (modakais)  pelt 
me." 

5.  anayayat,  \lni+a,  caus.  imf. 

7.  rajann,  210.     —See  2antara  1. 

8.  The  order  of  the  words  is  inverted  to 
remove  the  ambiguity.    —  iti  uktam  •  •  tava 
(297a),  < Thus  I  said  to  thee.' 

9.  'Knowest  thou  not  the  mere  (matra2) 
euphonic  combination  of  the  ma-word  and 
the  udaka-word  ? ' 

12.  hasati,    present   ppl.,  loc.   absolute. 
— -akrantas,  955a.     —  See  jhat-iti. 

13.  '  Having  abandoned-water-play,'  1308. 
14-15.     U.f.     pra_avigat    •   •    muhyan 

aharadi-. 

17-18.  Construe:  "  garanam  me  ('sti) 
p-  va,  mrtyus  va"  iti  •  •.  —'Having 
bed-thrown-limbs,'  v'2as+pari-ni. 

19-2O.  Construe:  parijanas,  •  •  drstva, 
abhavat  sambhrantas,  "kim  etad"  iti 
('  saying  "  What's  that  ?  " '). 


21-23.  aham,  i.e.  Gunadhya.  —tarn, 
i.e.  avastham.  —  pary-ahiyata,  770b.  — 
pratar  avam  ('  I.  and  C/.'). 

NOTES  TO  PAGE  51. 

1-2.  sarvasya,  subjective  gen.  w.  pravege, 
which  is  loc.  absol.  w.  ruddhe.  —See  ka- 
tham.  —mama  begins  new  clause.  —See 
pagca. 

3-4.  Construe:  nrpas  vijnaptas  (1042d2) 
maya,  upavigya  •  •.  —See  Vvrt7. 

5-6.  'S.,  tho'  he  heard  it,  kept  silent 
(just  so,  tatha  eva,  i.e.)  nevertheless.'  See 
Vlas4.  —U.f.  tatas  ca  idam. 

7-8.  U.f .  •  •  kuru  "  iti  prak  •  •  tena  •  • 
adya  •  •  nigi  —  see  adya. 

9-1O.  See  svapna.  —  U.f .  nabhasas  cyu- 
tam  (nom.)  — see  Vcyu4.  —See  Vkas+vi. 

11-12.  tasmat=  ambujat.  — dhavala^ 
ambara,  like  the  one  Socrates  sees,  Crito4A. 

13.   iyat  (451)  drstva.     —See  vmanl. 

15-16.  '  Q.  having  thus  announced  his 
vision'  —  see  \[lvid+ni  and  1308-  —U.f. 
asta-maunas  •  •  avadat. 

17-18.  The  question  goes  to  pandityam. 

—  See   Vgak   Bl,  pass,    of   caus.    of   desid. 
— kalena:  for  instr.,  281c.     Similarly  var- 
sais,  line  21. 

19.  tena  =  pandityena.      —  esa,    'this' 
that  you  see  about  me.     — na  pratibhasate 
= '  sordet.' 

20.  Observe  caesura,    and    see    Ika  1. 
'  What  pray  has  a  fool  to  do  with  power,  as 
it  were  a  block  with  ornaments  ?  '  i.e.  he  has 
no  more  to  do  •  •,  than  a  block  •  •. 

21-22.  In  the  introduction  to  the  PaS- 
catantra,  also,  the  time  needed  for  learning 
Sanskrit  grammar  is  put  at  twelve  years. 

—  See  muklin  I. 

23.  See  Vgak  Bl,  caus.    —tad  =  grammar. 

NOTES  TO  PAGE  52. 

2.  kuryat,  Vlkr  1. 

5-7.  Protasis  ends  w.  ced :  tatas  begins 
apodosis ;  '  then  by  me  are  renounced  (tyak- 
tam)  these  three  languages  which  pass  cur- 
rent '  (\/bhu-fsam3).  See  p.  334,  §  52.  —See 
tadvat.  —  Ksemendra  (vi.52)  has  apa- 
bhranga  for  Somadeva's  degabhasa.  Both 
of  these  terms  denote  indeed  a  Prakrit 


NOTES  TO 
PAGE  52. 


[338] 


dialect;  but,  in  contrast  with  the  word 
prakrtam  in  this  connection,  they  denote  a 
vernacular  of  a  lower  order  than  prakrtam. 

8-9.  U.f.  na  ced  evam  •  •,  -abdan  (276) 
vahami  esas  •  • :  esas,  emphatic,  '  I,  this 
one/  'I,  (y.  here,  (will)  carry  •  •.' 

10-11.   tasminn=C..      —  agamam.   846. 

—  See  vman  1. 

12.  ca  vihastah  is  Boehtlingk's  emen- 
dation for  cavfhastah. 

15.  '  Without  S.,  no  other  way  of  escape 
appears.'  She  is  led  to  look  to  S.  or  Kumara 
for  help,  because  a  kumara  (see  this)  opened 
the  lotus  (5110). —  Tawney.  Weber  con- 
jectured that  the  war-god  Skanda  owed  his 
name  and  existence  to  Alexander  the  Great. 

18.   Caesura.     —19.   prapa,  783c2. 

21.  '  Showed  (Vlkr  1)  favor  to  him  (tasya, 
297a),  i.e.  to  C. .' 

22-23.  '  Having  magic  power  by  K.'s  gift.' 

—  See  cintitop- :  for  a  like  magic,  see  4513. 

NOTES  TO  PAGE  53. 
1-2.   U.f.  pradus  asan  ca  tas  (sciences) 
tasya  (  =  dat.)  •  •  tatksanam.     •  •  •  hi  (163). 

3.  SELECTION  XXVII.  The  pathetic  his- 
tory of  the  stories.  Katha-sarit-sagara,  Tar. 
viii.  —  It  forms  Ksemendra's  eighth  chapter 
(of  only  16  couplets),  Jour.  As.,  8.vi.449. 
For  a  general  explanation  of  the  Taranga, 
see  p.  333,  §  51f . 

3-4.  'So,  by  G's  request  (vii.113),  that 
tale  was  told  by  K.  in  his  own  (pigaca) 
dialect.' 

5-6.  'And  by  G.,  likewise  in  (lit.  with) 
that  dialect,  in  (lit.  with,  281c)  seven  years 
(varsais),  it  (sa)  was  written  down  as  seven 
couplet-lacs'  (appositively). 

7-8.  U.f.  ma  (580)  •  •  harsus  (882)  iti : 
'  Thinking  "  Let  them  not  steal  it,"  i.e.  Fear- 
ing lest  they  might.' 

—Both  Somadeva  and  Ksemendra  state 
that  the  stories  were  written  down  in  blood  : 
S.  gives  the  lack  of  ink  as  a  reason;  K. 
gives  none.  But  the  statement  may  rest  on 
a  popular  superstition  like  the  Germanic 
one  which  ascribes  peculiar  virtues  to  pure 
spittle  (cf.  also  St.  Mark  viii.23)  and  to 
blood.  Life  rests  in  the  blood,  the  "  vital 


fluid " ;  from  it  a  drink  of  immortality  is 
made;  and  with  it  pacts  are  made  or  sub- 
scribed (cf.  Faust,  1.  1383). 

—  At  present  (1878),  all  available  informa- 
tion points  to  a  Phoenician-Aramaic  origin 
of  the  Indian  alphabets.  Writing  was  prob- 
ably introduced  not  earlier  than  400  B.C., 
and  was,  certainly,  little  used  in  India  before 
250  B.C.  So  says  Burnell,  Palaeography,2  p.  9. 
See  also  Whitney,  §  2.  The  material  was 
the  palm-leaf,  and  in  Ka9mir,  birch-bark. 
Paper  was  introduced  by  the  Mohammedans, 
i.e.  not  till  after  1000  A.D.  For  ink,  see 
masi  in  vocab. 

9-1O.  '  The  sky  (ambaram)  became  filled 
(nirantaram)  with  S.  etc.,  who  came  (aya- 
tais)  to  listen,  [became  filled  or  covered]  as 
if  (iva)  with  a  canopy.' 

12.  See  v'gam4.  K.  was  orig.  a  yaksa, 
see  p.  333,  §  51.  —  gapa-muktas  would  be 
better. 

15-16.  '  I  must  make  my  B.  famous  on 
earth;  and  this  business  (of  making  it  so) 
was  enjoined  on  (lit.  announced  to,  ud-Iritas) 
me  by  Durga  when  she  told  how  my  curse 
would  end  (lit.  in  the  declaration,  -uktau,  of 
the  end,  -anta-).'  See  p.  333,  §  51. 

19-20.  The  two  nominatives  in  1.  19  are 
in  partitive  apposition  to  gisyau  •  •  ubhau, 
the  subject  of  ucatus. 

NOTES  TO  PAGE  54. 

I.  Explained  under  sthana6. 

4.  pra^ahinot,  192c.  -dattva:  cf .  991 
w.  955c. 

6.   The  garden  mentioned  at  4917  —  see  N. 

7-8.  '  That  MS.  was  shown  to  S.  (geni- 
tive, 297 a2)  with  the  words  "This  is  G's 
work.'"  —The  gender  of  the  pred.  deter- 
mines that  of  the  subject,  esa. 

II.  See  pramana.      "  The  length  of  the 
poem  (700,000  distichs)  is  a  weighty  argu- 
ment in  its  favor,  but  —  "     This  is  quite  in 
accord  with  later  Hindu  taste.     As  if  the 
100,000  distichs  of  the  extant  MBh.  were  not 
enough,  the  preface  (MBh.  i.l.!06a  =  104c) 
tells  us  that  there  was  a  version  of  3,000,000 
couplets  for  the  use  of  the  gods.      Fortu- 
nately their  years  were  lengthened  out  so  as 
to  give  them  plenty  of  time  to  hear  it  —  see 


[339] 


I  NOTES  TO 
I  PAGE  56. 


688N.  The  Manes  had  to  get  along  with  a 
version  of  1,500,000.  Gunadhya  is  said 
(54-2,  561)  to  keep  only  one-seventh  of  his 
poem ;  but  even  this  is  an  exaggeration  (it 
contains  less  than  22,000  couplets  —  p.  331). 
Similarly  Manu  is  said  to  have  been  abridged 
from  100,000  to  12,000  and  then  to  4,000. 
It  contains  less  than  3,000  —  strictly,  2685, 
cf.  p.  341,  §  56. 

18.  vivikta-ramya-,  1257 :  Vvic+vi.  — 
bhubhagam,  in  appos.  w.  gil-. 

19-2O.   Viks+vi.     — Mvac  and  gru,  caus. 

23.    U.f.  tasmin  •  •  pathati,  loc.  absol. 

NOTES  TO  PAGE  55. 

1-3.  These  three  lines  and  the  preceding 
line  make  one  sentence ;  the  last  word  is  the 
subject.  —  pari-tyakta-, '  having  abandoned 
grass-food,  quitting  their  pasturage.'  —U.f. 
asan  abhyetya  (Vi+abhy-a,  992) :  cf.  sam- 
etya,  line  10. 

—  Compare  the  story  of  Orpheus.  In  the 
MBh.,  iv.39.6  =  1290,  horses  shed  tears.  The 
horses  of  Achilles  lament  the  death  of  Pa- 
troklos,  II.  17.426  :  cf.  Pliny,  Nat.  Hist.,  viii. 
42  =  64. 

5.   See  Vvad4.     —  Seeja. 

8-9.  U.f.  ucus  •  •  girau  •  •  ko  'pi  •  •. 

14-15.  '  He  saw  him  completely  (abhitas) 
overspread  (V3kr)  with  tangled  locks,  (that 
were)  like  (iva)  the  smoke  of  what  was  left 
of  the  fire  of  his  curse,  which  was  [practi- 
cally] extinguished '  [but  still  smouldering ; 
for  G.  was  almost,  but  not  quite,  released 
from  his  ban  —  p.  334]. 

—Lit.,  'as  it  were,  the  smoke-of-extin- 
guished-remaining-curse-fire.'  The  long  cpd 
receives  a  fern.  pi.  ending  to  conform  w. 
jatabhis;  but  it  is  a  genitively  dependent 
subst.  (1264  —  not  adj.)  cpd,  whose  prior 
member,  praganta-gesagapagni,  is  a  descrip- 
tive noun  cpd  (1280);  gesa-gapagni,  again, 
is  a  descriptive  noun  cpd  (1280) ;  and  gapa_ 
agni,  finally,  is  a  descriptive  noun  cpd 
(1280b),with  a  bold  metaphor.  Cf.  Katha- 
sarit-sagara,  xix.104. 


18a.  '  (The  adventures)  of  himself  as  P.': 
there  is  no  objection  to  this  grammatically 
(cf.  Tji  ^ufj  Xe'pl  nauAoy) ;  but  G.  and  P.  were 
never  identical  —  see  p.  334.  The  reading 
puspadantasya  ca  svam  ca  would  be  correct 
in  sense  and  metre. 

19.  katha^avataram  tarn  is  in  apposition 
w.  -cestitam;  'the  adventures  (which  were 
that  coming  down, i.e.)  which  were  the  occa- 
sion of  that  coming  down  of  the  divine  story 
from  heaven  to  earth.' 

20.  See   gana2.      —  '  Recognizing    him 
as  •  •.'     —U.f.  pada^anatas,  \narn.     —See 
p.  333,  §  61. 

NOTES  TO  PAGE  56. 

1.  See  lidam,  end.  '  But  here  are  100,000 
(making)  one  story ;  take  that.'  Compare 
the  story  of  the  Sibyl. 

3-4.   See  Vmantraya+a,  and  pada4. 

5-6.  Metre,  arya,  p.  316,  §  44.  -U.f. 
adaya  •  •  agat  (830)  nija-.  The  long  cpd 
(q.v.)  goes  w.  katham. 

7-8.  Metre,  as  before.  —The  dual  cpd 
is  in  the  accusative  —  see  Vbhaj  +sam-vi  2. 
For  the  long  cpd,  see  1253a. 

9-1O.  Metre,  as  before.  —  '  And  with 
(the  help  of)  those  two,  King  S.,  having 
comforted  that  Katha,  in  order  to  narrate 
(vaktum)  her  or  its  descent-to-earth  in  that 
(paigaci)  dialect,  composed  (cakre)  the 
Kathapltha.'  This  is  the  name  of  the  pre- 
fatory lambaka ;  but  there  is  a  double  mg, 
'  he  made  the  pedestal  of  Katha  (personified), 
the  next  book  being  called  '  head  of  K./ 
Kathamukha.  He  consoles  ( Vgvas + a,  gerund 
of  caus.)  Katha  or  Story,  by  studying  it, 
and  so  atoning  for  the  indignity  he  had 
offered  it,  5412. 

11-12.  Metre,  rathoddhata,  p.  316,  §  43. 
—  'And  that  Story,  full  of  varied  beauties, 
made  men  forget  the  stories  of  the  gods 
[lit.  (was)  possessing  forgotten  god-stories], 
by  reason  of  its  interest  (kutuhalat,  2912). 
Then  (atra3),  after  accomplishing  that  in 
the  city,  it  attained  to  uninterrupted  fame 
in  the  three  worlds.' 


INTHODUCTION  TO  THE 

MANAVA-DHABMA-9ASTKA. 


[340] 


SELECTION   XXVIII. 
EXTRACTS  FROM  THE  MANAVA-DHARMA-C.ASTRA. 

§  53.  BIBLIOGRAPHICAL.      The  Manu  literature  is  now  very  extensive, 
several  of  the  most  important  and  recent  works  need  be  mentioned  here. 


Only 


Arthur  C.  Burnell  and  Edward  W.  Hopkins.  The 
ordinances  of  Manu.  Translated  from  the  Sanskrit. 
With  an  introduction.  London,  Triihner  &  Co. 
1884.  8°.  Price  12  shillings. 

George  Biihler.  The  laws  of  Manu.  Translated 
with  extracts  from  seven  commentaries.  [=  SBE. 
vol.  xiv.]  Oxford,  at  the  Clarendon  Press.  1886. 
8°.  Price  21  shillings.  The  volume  contains  an 
elaborate  and  valuable  introduction. 

Julius  Jolly.  Manava  Dharma-castra,  the  code  of 
Manu.  Original  Sanskrit  text,  with  critical  notes. 
London,  Triibner  &  Co.  May,  1887.  8°.  Price  10 
shillings  6  pence. 

Burnell's  introduction  contains  an  argument  on 
the  date  of  our  Manu  text.  Professor  Hopkins  has 
summed  up  and  criticised  this  argument  (JAOS. 
xiii.  p.  xxviii  =  PAOS.  May,  1885),  and  concludes 
that  it  brings  us  not  one  step  nearer  a  solution  of 
the  problem. 

Biihler's  introduction  (p.  civ-cxviii)  givesalearned 
discussion  of  the  date.  Of  this,  Hopkins  makes  a 
resume  (JAOS.  xiii.  p.  cxcviii=  PAOS.  May,  1887). 
He  finds  Biibler's  conclusions  probable,  but  does  not 
think  them  absolutely  proved  by  .the  proofs  adduced. 

The  text-edition  of  Loiseleur  Deslongchamps 
(Paris,  1830)  is  hardly  obtainable  now.  It  is  safe 


to  say  that  Jolly's  robs  all  preceding  ones  of  their 
value,  inasmuch  as  it  is  the  result  of  far-reaching 
critical  studies.  The  principal  places  in  which  Jolly's 
text  varies  from  that  of  the  Reader  are  i.97;  ii.11,76, 
125;  xii.23,37,42,45,90,95,96. 

The  general  theory  of  the  origin  of  the  Laws  of 
Manu  was  summed  up  and  criticised  by  Whitney 
(JAOS.  xiii.  p.  xxx  =  PAOS.  May,  1885).  Meantime, 
however,  BUhler's  Introduction  has  put  the  question 
in  a  new  light. 

The  relations  of  our  text  to  the  Maha-bharata  are 
ably  discussed  by  Hopkins,  JAOS.  xi.239-275  (cf. 
PAOS.  Oct.,  1883).  Here  may  be  found,  conveniently 
assembled,  quotations  from  Manu  in  the  Sutras  and 
inscriptions,  the  legendary  material  about  him  in  the 
Epic,  and  a  careful  discussion  of  the  passages  in  the 
Epic  which  profess  to  be  the  declarations  of  a  per- 
sonal Manu. 

By  way  of  calling  attention  to  the  interesting  sub- 
ject of  the  knowledge  of  the  Greeks  concerning  India, 
occasional  citations  are  given.  The  references  to 
Strabo's  TeiaypafaKa.  (of  which  book  xv.,  chap.  1, 
§§  1-73  describe  India)  follow  Casaubon's  paging. 

The  following  introduction  is  in  the  main  a  brief 
abstract  of  some  of  the  more  important  points  of 
Biihler's  introduction. 


§  54.  The  native  tradition  respecting  the  origin  of  the  Manava-dharma-castra 
takes  the  book  to  be  the  work  of  an  individual  law-giver.  In  accordance  with  this 
tradition,  until  quite  recently,  it  has  been  usual  for  English  writers  to  call  the 
treatise  '  The  Laws  of  Manu.'  And  this  designation  may  still  be  used,  provided 
only  it  be  used  with  an  intelligent  mental  reservation,  which  takes  due  account  of 
the  results  of  modern  criticism.  For  in  the  light  of  critical  study,  the  figure  of 
Manu,  as  a  historical  person,  fades  away ;  but,  on  the  other  hand,  we  find  that  Manu 
as  a  name  is  one  of  the  greatest  and  most  reverend  of  the  Hindu  antiquity.  Ques- 
tions thus  arise  :  Whence  the  greatness  of  this  name  ?  What  was  the  real  origin  of 
this  law-book,  and  how  came  it  to  be  called  Manavan  ? 

§  55.  The  word  manu  originally  means  simply  '  man '  (see  vocabulary).  As 
we  speak  of  human  beings  as  the  '  children  of  men,'  so  the  Rig-veda  speaks  of  them 
as  the  'offspring  of  man '  (manu) ;  and  in  this  way  arose  the  conception  of  a  personal 
Manu,  the  father  of  mankind.  He  is,  in  fact,  the  heros  eponymos  of  the  human  race. 

In  the  Veda1  he  appears  as  '  Father  Manu,  child  of  the  Sun,'  as  a  holy  seer,  the 
originator  of  prayer,  praise,  and  sacrifice,  and  as  the  object  of  the  special  favor  of 
the  gods.  In  the  Brahmanas,  Manu  is  the  progenitor  of  the  new  race  after  the  flood. 
That  he  was  regarded  as  a  type  of  wisdom,  is  evidenced  by  the  ancient  saw,  '  What- 
ever Manu  said,  that  is  medicine '  (TS.ii.2.102).  And  again,  that  he  was  an  eminent 
type  of  goodness  appears  from  the  fact  that  his  actions  came  to  be  looked  upon  as 

1  For  the  Vedic  legend  of  his  birth,  see  8515N.    The     27-31.    For  ancient  legends  about  Manu,  see  Buhler's 
ancillary  books  make  Manu  the  author  of  RV.  viii.     Manu,  p.  Iviif;  Muir,  i2.161f,  and  esp.  181f. 


P3411  I    INTRODUCTION  TO  THB 

L  -I  I  MANAVA-DHARMA-fASTRA 

examples  highly  worthy  of  imitation.  Thus  the  Veda  says  (TS.iii.1.94),  'Manu 
divided  his  property  among  his  sons ' ;  and  this  is  quoted  by  Baudhayana  in  his 
Dharma-sutra  as  such  an  example.  Such  simple  beginnings  are  entirely  natural ;  but 
they  are  also  sufficient  to  show  how,  with  the  growth  of  legal  literature,  the  authors 
of  law-books  came  to  cite  all  kinds  of  (supposititious)  sayings  and  doings  of  Manu  as 
authoritative  precedent.  For,  after  the  custom  of  referring  to  Manu  as  authority 
was  once  started,  the  oftener  he  was  thus  cited,  the  greater  his  factitious  authority 
and  the  temptation  to  cite  him  would  become.  Accordingly,  if  we  examine  the  four 
oldest  Dharma-sutras,  we  find  much  more  frequent  reference  to  Manu  in  Vasistha, 
the  latest  of  them,  than  in  Gautama,  the  oldest.  And  thus,  at  last,  what  had  been 
a  mere  name,  a  part  of  the  traditional  inheritance  of  the  mythical  past,  attained  to 
greatness  as  a  personal  authority  and  actual  law-giver. 

§  56.  Before  proceeding  to  our  other  questions,  let  us  rehearse  briefly  the  native 
account  of  the  origin  of  the  work.  In  Sanskrit,  the  book  is  entitled  manava :  and 
this  may  mean  either  'of  Manu '  or  '  of  the  Manavans.'  The  Hindus  say,  'of  Manu  ' ; 
and  accordingly  the  opening  stanzas  represent  the  great  sages  as  approaching  '  Manu, 
the  son  of  the  Self-existent,'  and  asking  him  to  declare  unto  them  the  law.  He 
accedes ;  but  deems  it  necessary  to  go  back  to  a  time  before  the  Creation,  in  order 
to  show  how  he  derives  his  lineage  (Manu  i.33),  and  hence  also  his  authority, 
directly  from  the  Supreme  One,  Brahmdn.  'He,'  says  Manu  (i.58-60),  'composed 
this  law-book,  and  taught  it  to  me  alone  in  the  beginning ;  I  taught  it  to  Bhrgu ; 
and  Bhrgu  will  recite  it  to  you.' 

Bhrgu  accordingly  takes  up  Manu's  cosmogonical  discourse,  continues  with  an 
account  of  the  Four  Ages  and  of  other  matters,  dwells  on  the  excellence  of  Manu's 
Laws,  and  ends  book  first  with  a  table  of  contents  of  the  twelve  books  of  which 
the  treatise  consists.  And  in  order  that  we  may  not  forget  that  it  is  all  (or  all  but 
i.  1-60)  put  into  the  mouth  of  Bhrgu,  we  are  frequently  reminded  of  the  situation 
by  an  '  I  will  next  declare  '  or  the  like,  especially  at  the  beginning  of  books  v.  and 
xii.,  where  Bhrgu  is  mentioned  by  name  as  the  promulgator  of  the  laws  in  question. 
In  accordance  with  all  this,  the  work  is  entitled  the  Bhrgu-samhita  of  the  Manava- 
dharma-castra,  and  it  may  conveniently  be  so  designated.  It  contains  2685  9lokas 
or  5370  lines ;  compare  54UN. 

§  57.  For  the  incredibility  of  this  native  account  the  reasons  are  near  at  hand. 
First,  all  the  passages  involving  Bhrgu  as  promulgator  of  the  work  can  be  separated 
from  the  rest  as  easily  as  a  picture-frame  from  the  canvas  which  it  surrounds. 
Indeed,  the  entire  first  book  is  a  most  palpable  later  addition.  And,  more  than  this, 
Bhrgu  himself  is  cited  (at  iii.16),  with  three  others,  as  an  authority  on  a  disputed 
point.  Clearly,  the  later  editors  of  the  work  were  nodding  here ;  else  they  would 
have  expunged  this  stanza.  And  who  knows  how  many  more  of  a  like  sort  they 
may  have  expunged  ? 

Moreover,  against  the  claim  that  Manu  (to  say  nothing  of  the  Supreme  Spirit), 
was  the  author  and  the  first  law-giver,  the  case  is  equally  plain.  For  the  work 
appeals  to  the  authority  of  Manu  here  and  there,  just  as  the  other  works  of  its  class 
do,  thus  showing  that  its  earlier  editors  at  least  did  not  pretend  that  Manu  was  the 
author  of  the  whole.  NOT  .was  he  a  law-giver  without  predecessors  or  rivals ;  else 
we  should  not  find,  as  we  do,  divergent  opinions  of  other  ancient  sages  cited  along 
with  what  purports  to  be  his.  Moreover,  the  work  itself  (ii.6  =  5814f)  admits  that 


INTRODUCTION  TO  THE 
MANAVA-DHABMA-CASTRA. 


[342] 


the  law  is  based  on  the  Veda,  the  usage  of  virtuous  men,  etc.;  and  it  plainly  men- 
tions (at  iii.232)  Dharma-^astras,  which  must  be  either  contemporaneous,  or  else 
earlier  than  itself. 

§  58.  Secondly,  then,  What  was  the  real  origin  of  the  work  ?  The  first  half  of 
the  answer  is  as  follows.  The  Vedic  works,  as  explained  below,  fall  into  the  three 
classes  of  Samhita,  Brahmana,  and  Sutra.  Chief  among  the  works  of  the  last  class  is 
the  Kalpa-sutra,  or  '  Ceremony-rules.'  No  Kalpa  work  had  catholic  validity  among 
all  Brahman  families.  On  the  contrary,  many  of  the  most  important  old  families 
had  each  its  own  Kalpa-sutra.  In  these  clannish  differences,  doubtless,  originated 
the  Caranas  or  '  Schools,'  in  which  Brahman  science  was  cultivated  and  sacred  tradi- 
tion handed  down  from  generation  to  generation.  Thus  among  the  adherents  of  the 
Black  Yajur-veda,  we  find  the  family  of  Apastamba;  and,  bearing  his  name,  we  find 
not  only  a  Brahmana,  but  also  a  complete  Kalpa-sutra  in  its  three  subdivisions 
of  Qrauta-sutra  or  '  Rules  for  the  fire-sacrifices,'  Grhya-sutra  or  '  Domestic  usages,' 
and  Dharma-sutra  or  'Sacred  law.'  The  Kalpa-sutra  of  Baudhayana  doubtless  had 
a  similar  make-up.  Good  editions  of  various  Grhya-  and  Dharma-sutras  are  now 
accessible  in  text  and  translation.  They  treat l  of  the  sacraments,  of  the  duties  of  a 
Brahman  in  the  various  stages  of  his  life,  as  student,  householder,  hermit,  beggar, 
of  the  duties  of  a  king,  of  the  law  of  inheritance,  and  so  on. 

Now  these  are  the  very  subjects  treated  also  in  the  Dharma-<;astras.  But  there 
is  one  great  difference,  the  difference  of  form.  The  Sutras  are  in  mingled  prose  and 
verse,  the  latter  including  both  tristubh  and  anustubh  stanzas;  while  the  C.astras  are 
in  the  ordinary  epic  gloka.  To  a  mind  acquainted  with  the  veriest  rudiments  of 
criticism  it  is  quite  clear  from  their  form  and  language  alone  that  the  Qastras  are 
later  than  the  Sutras  —  a  view  which  is  in  entire  accord  with  the  stanza  ii.6=5814, 
cited  above.  The  conclusion,  then,  that  the  Dharma-9astras,  in  general,  as  shown  by 
their  contents  and  form,  are  the  outgrowth,  by  a  very  natural  process  of  evolution, 
from  the  Dharma-sutras,  is  unimpeached. 

§  59.  The  other  half  of  our  answer  is  that  the  Manava-dharma-9astra,  in  par- 
ticular, is  a  later  metrical  recast  of  a  lost  Manava-dharma-sutra :  in  other  words,  that  it 
is  the  'Law-book  of  the  Manavans.'  This  is  a  particular  thesis,  quite  different  from 
the  general  conclusion  just  stated ;  and,  although  very  widely  accepted,  it  is  not 
universally  so.  The  theory2  of  this  connection  proceeds  as  follows.  Among  the 
schools  of  the  Black  Yajur-veda,  especially  among  those  of  the  Maitrayaniya  branch 
thereof,  we  find  the  school  of  the  Manavans.8  According  to  the  investigations  of 
Dr.  von  Schroder,4  the  Maitrayaniya  seems  to  have  been  one  of  the  oldest  and  most 
important  of  all  the  schools  of  the  Yajus-period.5  Of  these  Maitrayanlyas  there  are 
.still  some  representatives  surviving  in  Western  India ;  and  their  Sutras  are  entitled 
Manava-sutras.  Manuscripts  of  the  Manava-crauta-sutra  and  the  Manava-grhya- 
sutra  are  still  extant.6 

§  60.  Unfortunately,  the  Manava-dharma-sutra,  the  link  most  important  to 
connect  our  Bhrgu-saihhita  with  the  Vedic  schools,  is  still  missing.  The  researches 


1  Compare  p.  358,  §  96f,  below. 

2  This  theory  was  hroached  by  "Weber  (I8t.  i.69) 
and  Miiller  (see  SEE.  ii.  p.  zi)  in  1849.     It  was  con- 
firmed or  elaborated  by  Johantgen  in    1863,   Das 
Gesetzbuch  des  Manu,  p.  lOOf ;  by  West  and  Buhler 
in  1867,  see  Digest,  p.  27;  by  Schroder  in  1879,  Mo- 
natsberichte  der  Berliner  Akad.  for  1879,  p.  700,  and 


in  1881,  ed.  of  Maitrayanl-samhita,  i.  p.  XVIII;  and 
finally  by  Buhler  in  1887,  in  his  Manu,  p.  xviii-xlv. 

3  Bee  Carana-vyuha,  I8t.  iii.258. 

4  In  the  places  just  cited. 

8  Compare  p.  356,  §  90,  below. 
•  See  ZDMG.  ixxvi.442-48,   where  von   Bradke 
describes  some  of  them,  and  states  their  contents. 


[343] 


i    INTBODUCTION  TO  THE 

j  MANAVA-UHAHMA-yASTUA. 


of  von  Bradke,1  too,  failed  to  show  any  striking  correspondences  between  the 
Manava-grhya-sutra  and  our  treatise.  But,  on  the  other  hand,  Buhler  has  dis- 
covered2 important  correspondences  between  it  and  the  Manava-^raddha-kalpa. 
Moreover,  as  has  been  repeatedly  pointed  out,8  the  Dharma-sutra  of  Vasistha  con- 
tains a  quotation  (iv.5-8)  which  has  every  appearance  of  being  a  veritable  fragment 
of  the  original  Manava-dharrna-sutra.  In  this  quotation  we  have,  first,  the  prose 
rule  (5) ;  next,  the  stanzas  which  support  it  (6,  7),  and  which  agree  entirely  or 
nearly  with  Manu  v.  41  and  48;  and,  last,  a  Vedic  passage  (8)  to  support  both  rule 
and  stanzas.  This  is  the  arrangement  usual  in  the  Dharma-sutras.  And  the  prose 
rule  (5)  is  characterized  by  the  words  iti  manavam  as  a  quotation  from  the  Sutra 
of  a  special  school ;  for  works  valid  for  all  Aryans  are  not  so  cited.4 

§  61.  Other  quotations5  are  found  in  Vasistha  at  iii.2,  xiii.16,  xix.37,  and  xx.18, 
in  close  correspondence  respectively  with  Manu  ii.168,  iv.117,  x.120,  and  xi.152  of 
our  text,  and  introduced  by  the  formula,  '  And  on  this  point  they  quote  a  Manavan 
stanza.'  From  this,  one  might  think  that  Vasistha  was  quoting  from  our  Bhrgu- 
saihhita.  But  this  inference  is  barred  by  the  evident  posteriority  of  our  text,  as 
shown  by  its  form  and  by  other  general  considerations,  and  in  particular  by  the  fact 
that  the  stanza  at  xix.37  is  in  the  tristubh  metre.  We  conclude,  then,  that  the 
Manava-dharma-sutra  known  to  Vasistha  closely  resembled  our  text,  but  was  not 
identical  with  it. 

§  62.  Now  granting  all  that  precedes,  there  is  a  very  strong  inherent  probability 
in  the  conclusion  that  our  Bhrgu-samhita  is  a  metrical  recast  of  the  Dharma-sutra 
of  the  Manavan  school.  More  than  this  cannot  be  said;  for  it  is  not  a  necessary 
conclusion.  Its  probability,  however,  has  been  greatly  increased  by  the  considerations 
respecting  the  occasion  and  method  of  the  recast  adduced  by  Buhler. 

§  63.  The  occasion  was  the  development  (beside  the  sectarian  schools  which 
studied  exclusively  a  single  branch  of  the  Veda  and  the  rudimentary  works  ancillary 
thereto)  of  the  non-sectarian  schools  of  special  sciences,  whose  teachings  claimed 
validity  for  all  Aryans.  In  the  old  Vedic  schools,  the  pupils  had  to  learn  the  texts 
of  the  Mantras  and  Brahmanas  of  their  sect,  and  the  short  ancillary  treatises,  on 
ritual,  etymology,  metre,  etc.,  called  Aiigas  or  'Limbs'  of  the  Veda.  With  the 
development  of  these  subjects  to  elaborate  disciplines,  it  became  impossible  for  a 
student  to  master  them  all.  He  must  either  content  himself  with  a  thorough  verbal 
but  unintelligent  acquaintance  with  the  texts  and  short  treatises  of  his  own  sect ;  or 
else  he  must  become  a  specialist  in  the  ritual,  the  law,  or  some  other  subject,  and 
renounce  an  extensive  knowledge  of  the  sacred  texts. 

§  64.  That  this  truly  describes  the  course  of  things  is  shown  by  the  present 
state  of  learning  in  India.  A  good  Vaidik  is  able  to  recite  all  the  texts  of  his  branch 
of  the  Veda.  But  in  order  to  have  an  elaborate  sacrifice  performed,  there  is  need  of 
a  Qrotriya  specialist,  who,  though  ignorant  of  the  other  Aiigas,  is  yet  a  master  of 
the  ritual.  In  the  case  of  two  of  the  Angas,  grammar  and  astronomy,  the  Vedic 
schools  possess  no  sectarian  text-books  of  their  own.  These  subjects,  it  would  seem, 
had  been  abandoned  to  the  specialists  at  an  early  period.  For  a  good  while  longer 
the  sacred  law  was  cultivated  in  the  Vedic  schools,  as  appears  from  the  existence  of 


1  In  the  ZDMG.  xxxvi.  417-77  (1882). 

2  Buhler's  Manu,  p.  xlf. 

3  See  Buhler,  8BE.  xiv.  p.  xviii  f  and  esp.  26; 
Manu,  p.  xxxi. 


4  See  BUbler's  Manu,  p.  xxxvii. 
*  See  Hopkins,  JAOS.  xi.242-43;  and  cf.  Buhler, 
8BE.  xiv.  p.  xviii-xx. 


INTRODUCTION  TO_  THE    {  F344T 

MANAVA-DHAHMA-C  ASTRA.  )  L         J 

the  numerous  sectarian  manuals  on  the  subject.  But  even  in  these  (see  Biihler, 
Manu,  p.  lii,  p.  xxv,N.3)  we  find  mention  of  persons  who  know  several  different  law- 
books,  that  is,  who  were  specialists  in  the  law.  And  this  fact  alone  would  lead  us 
to  infer  the  existence  of  special  law-schools. 

§  65.  Granting  the  existence  of  these  schools,  we  have  precisely  the  combination 
of  circumstances  which  would  lead  to  the  production  of  such  a  work  as  our  Manu- 
text.  The  schools  had  before  them  plenty  of  Sutra-material,  sectarian,  of  only  local 
validity,  unsystematic,  and  incomplete.  In  the  very  nature  of  things,  the  schools 
would  tend  to  be  non-sectarian,  to  widen  their  influence,  and  to  systematize  and  com- 
plete the  work  of  their  predecessors.  And  this  is  exactly  what  they  have  done  in  our 
Manu-text.  It  is  absolutely  non-sectarian.  As  contrasted  with  its  forerunners,  it 
emphasizes  the  practical  rather  than  the  moral  side  of  the  law,  treating  strictly  legal 
topics  at  much  greater  length.  It  shows  the  signs  of  being  a  school-book.  And 
finally,  it  aims  at  general  validity  among  all  Aryans.  This  explains  the  fact  that 
our  Manu  shows  so  little  correspondence  with  the  texts  of  the  Vedic  Manavan 
schools.  The  recast  was  the  work  of  men  whose  interest  in  their  subject  exceeded 
their  interest  in  a  sect. 

§  66.  Finally,  the  greatness  of  the  name  of  the  legendary  and  semi-divine  Manu 
suggests  the  reason  why  a  special  law-school  should  have  chosen  the  Manavan 
Dharma-sutra  rather  than  any  other  as  the  basis  of  their  new  manual.  In  con- 
structing a  treatise  that  aspired  to  universal  acceptance,  they  must  ipso  facto  with- 
draw any  claim  thereto  which  rested  on  the  high  standing  of  the  Sutra-original  as  a 
sectarian  work.  The  problem  then  was,  in  accomplishing  this  task,  to  avoid  too 
violent  a  break  with  tradition.  Had  they  taken  the  Gautama-sutra,  and  recast  it, 
waiving  for  it  all  claim  to  general  validity  on  the  score  of  Gautama's  authority,  it 
would  indeed  have  been  a  bold  proceeding  to  father  it  upon  Vyasa  or  Manu  or  any 
of  the  great  sages  of  yore.  By  choosing  the  Manava-sutra,  after  their  silent  waiver 
on  the  one  hand,  they  had  only,  on  the  other,  to  interpret  its  title  expressly  as 
meaning  'of  Manu,'  when,  —  presto  —  without  the  smallest  offense  to  tradition  or 
grammar,  they  had  a  name  of  unsurpassed  authority  to  commend  their  work  to  the 
Aryan  world. 

§  67.  A  great  deal  of  the  recast  —  Biihler,  p.  Ixxiii,  thinks  one  half  —  cannot 
have  been  derived  from  the  Sutra-original.  The  entire  first  book  is  most  clearly  such 
a  later  addition ;  and  such  is  likewise  the  twelfth  book,  whose  classification  of  actions 
and  existences  according  to  the  three  gunas  (668f)  is  based  on  the  teachings  of  the 
Samkhya,  Yoga,  and  Vedanta  systems  of  philosophy. 

What  now  is  the  source  of  these  later  additions  ?  The  Maha-bharata  offers  very 
many  correspondences  with  our  Manu-text.  A  comparative  study  of  the  two  works 
shows  that  the  editors  of  the  latter  have  not  drawn  on  the  former,  but  rather  that 
both  works  have  drawn  upon  a  common  stock  of  popular  metrical  maxims  (Hopkins, 
JAOS.  xi.268),  which  embodied  much  of  the  traditional  legal  lore,  and  were  ascribed 
(as  is  attested  by  extant  inscriptions)  now  to  one  and  now  to  another  of  the  ancient 
mythical  sages  —  Vyasa,  Manu,  and  the  rest. 

§  68.  As  for  the  method  of  conversion  of  the  Sutra  into  our  Manu-text,  Pro- 
fessor Biihler  is  of  opinion  (p.  xcii)  that  it  took  place  at  one  time,  and  that  our  text 
is  not  the  result  of  many  successive  recasts. 

§  69.     Coming,  finally,  to  the  date  of  the  recast,  Professor  Biihler  concludes 


[345] 


NOTES  TO 
PAGB  57. 


(p.  cxiv,  cxvii)  that  it  existed  in  the  second  century  A.D.,  and  was  made  between 
that  time  and  circa  100  B.C.  General  considerations  make  this  conclusion  seem  far 
from  improbable.  Our  Manu-text  is  doubtless  the  oldest  of  the  class  of  secondary 
law-books,  like  those  of  Yajnavalkya  and  Narada,  to  which  it  belongs  (p.  civ).  And 
again,  while  it  is  doubtless  posterior  to  the  older  portions  of  the  Maha-bharata,  our 
Manu-text  —  in  some  form  or  other  —  is  probably  prior  to  the  later  portions  of  the 
great  Epic,  books  xii.  and  xiii.  But  we  do  not  know  the  time  of  Yajnavalkya  nor 
of  the  Epic;  and  at  present  it  seems  quite  vain  to  seek  for  an  accurate  date. 


SYNOPSIS. 

Darkness.    The  Self-existent 56« 

Creation  of  light  and  of  water 5618 

Mundane  egg.    The  Vedas.    The  castes  .    .    .  57J 

Divisions  of  time  for  men ;  for  Manes ;  for  gods  5717 

The  four  ages  of  the  world 582 

Age  of  the  gods.    Day  of  Brahman      ....  58s 

Praise  of  Hrahmans 58'° 

Foundations  of  the  Law 5814 

The  Sacraments  (see  Note) 591 

Name-giving.     Names 599 

The  Brahman's  staff.     Begging S923 

The  student.     Om.  Savitrl 60* 

Etiquette  of  salutations 6016 

Dignity  of  Veda-teacher.     Story  of  Kavi      .    .  6115 

Terms  of  study.     Marriage 6123 

The  householder.     Precepts  and  prohibitions  .  628 

Virtue  is  the  only  true  friend 637 

The  struggle  for  existence 6321 

Wanton  life-taking.    Etymology  of  maftsa      .  642 

Women.     The  faithful  widow 64« 

The  forest-hermit.    Self-castigation     ....  6416 

The  pious  mendicant 0422 

The  four  orders 65* 

The  lunar  penance 655 

Classification  of  actions 65B 

Rewards  and  punishments 6519 

The  three  gunas.    Acts  classed  thereby  ...  66s 

Triple  orders  of  transmigration 671 

Transmigrations  entailed  by  special  sins  .    .    .  6719 

Means  of  gaining  bliss 68s 

Warning  against  heterodoxy 6810 

NOTES  TO  PAGE  56. 

15.  This  account  of  Creation  (9lokas  5-18), 
with  others,  is  given  and  translated  by  Muir, 
iv2.  30f.     -See  idam.     -'Darkness  '  — cf. 
RV.  x.129.3. 

16.  adhya- 1,  i.e.  prathamo  'dhyayah. 

17-18.  '  He,  (himself)  not-manifest,  mak- 
ing manifest  (vy-anjayann)  this  (universe), 
the  grosser  elements  and  so  forth,  •  •  revealed 
himself  (u.f.  pradus  aait). 

19-2O.  U.f.  yas  aaau  ati-  etc.,  aaa  •  • 
ud-babhau. 

NOTES  TO  PAGE  57. 

1-2.  Join  the  ablatives  w.  siarksus.  — 
U.f.  apaa  •  •  adau.  Primeval  waters:  cf. 
Muir,  iv2.  24f ;  also  Strabo,  xv.59,  p.  713. 

3-4.  'That  (seed)  became  a  golden  (u.f. 
haimam)  egg,  having  sun -like  splendor 


(prabha).'  —Brahman  is  conceived  as  too 
distant  to  be  a  father;  cf.  ZDMG.xxxii.295. 

—The  idea  of  the  mundane  egg  may  be 
traced  to  the  Veda  —  cf.  9116.  It  plays  a 
part  in  divers  Indian  cosmogonies :  see 
C,B.  xi.  1.61;  Chandogya  Upanisad,  iii.  19 
(SEE.  i.54) ;  Vianu  Parana,  i.2.52f  (see  esp. 
Wilson's  Transl.2,  i.39f  and  notes);  these 
passages  are  given  by  Muir,  iv2.24f,  41f .  Cf. 
also  Preller,  Griech.  Mythol.,  i8. 35f;  and 
Pott's  Anti-Kaulen,  68f. 

5-6.  '  The  waters  are  called  "  naraa," 
(because)  the  waters  are  indeed  the  offspring 
of  the  Primal  Spirit  (nara).  Since  these 
were  his  ancient  place  of  motion  (ayana), 
therefore  is  he  called  Narayana'  ('having 
the  nara  =  naraa  as  his  ayana,'  1302).  This 
oft-recurring  etymology,  as  found  in  MBh. 
and  Puranas,  is  discussed  at  length  by  Wilson 
and  Hall  in  notes  to  Visnu  Purana,  i.4.6, 
Transl.2,  i.56-8.  Cf .  Lassen,  IA.  i2.769.  For 
correct  derivation,  see  narayana. 

7-8.  'What  (was)  that  cause  (etc.  —  see 
sadaaadatmaka),  thence-created  (was)  the 
Purusa,  (and)  in  the  world  he  is  called 
"  Brahman." '  Cf .  ZDMG.  xxxviii.193-4, 206. 

9-10.  atmano  dhyanat,  'by  his  medita- 
tion' (2912).  -See  Vlkr  10. 

11-12.   See  Vlma+nia.     -See  di§. 

13-14.  U.f.  -ravibhyaa.  —See  brahman 
3.  —  U.f.  yajna-aiddhi-artham  rc-yajus- 
saman-laksanam.  —  Cf.  AB.  v.32. 

15-16.  The  -taa  puts  the  whole  aggrega- 
tive cpd  hi  an  ablative  relation  (1098b). 
—The  older  designation  of  the  second  caste 
was  rajanya,  which  term  is  used  at  RV. 
x.90.12,  of  which  stanza  this  <;loka  is  a  para- 
phrase. For  many  other  mythical  accounts 
of  the  origin  of  the  castes,  see  Muir,  i2.7- 
160,  esp.  p.  10  and  p.  159. 

18b.  '  Day  (is)  for  performance  of  works. 


NOTBS   TO  j 

PAGE  57. 1 


[346] 


19-2O.  The  dark  and  light  lunar  fort- 
nights (=  one  human  month)  form  respec- 
tively the  day  and  night  of  the  Manes ;  for 
with  them  everything  is  reversed.  See  C.  B. 
ii.4.2  or  AJP.  iii.403.  They  are  fed  once  a 
month.  —The  older  Greek  division  of  the 
month  was  in  two  fortnights  (cf.  Hesiod, 
Works  and  Days,  780):  gukla  =  /*V  lardnevos ; 
krsna  =  priv  <f>6iva>v. 

21-22.  U.f.  ahas  tatra  (=  ratry-ahnos) 
udag-ayanam. 

23  f.  Lit.  'Attend  ye  to  that  (tan)  which  is 
the  extent  both  of  a  night-and-day  of  Brah- 
man and  of  the  ages.' 

NOTES  TO  PAGE  58. 

1.  See  tu  4.  —  Respecting  the  ages,  see 
Roth,  Ueber  den  Mythus  von  den  funf  Men- 
schengeschlechtern  bei  Hesiod  und  die  indische 
Lehre  von  den  vier  Weltaltern,  Tubingen,  1860. 
The  conception  of  a  past  golden  age  is  com- 
mon. The  scheme  of  ages  as  here  presented 
is  post-Vedic  (see  Roth,  p.  24f ),  and  based 
on  the  simple  descending  arithmetical  pro- 
gression, 4,  3,  2,  1.  Description  of  the  four 
ages,  MBh.  iii.149.11  =  11234,  f.  Criticism 
and  numerical  details :  Whitney,  JAOS.  vi. 
152f;  Visnu  Purana,  i.S.lOf,  Transl.2,  i.49f; 
Monier  Williams,  Indian  Wisdom,  333.  Gold- 
en age  described  by  the  Brahman  KoAacoy, 
Strabo,  xv.64,  p.  715. 

2-3.  '  Four  thousand  of  years,  they  say, 
(is)  the  krta  yuga  (see  krta).  Its  morning 
twilight  has  just  as  many  hundreds ;  and  its 
evening  twilight  is  similar.'  400+4000+400 
=4800. 

4-5.  itaresu,  sc.  yugesu,  i.e.  the  Treta, 
Dwapara,  and  Kali,  which  last  respectively 
3600,  2400,  and  1200.  Total  of  all  four, 
12,000.  —See  v'vrt2. 

6-7.  See  adi  1.  -  '  What  is  that  quad- 
ruple-age, just  now  reckoned  up  completely, 
that,  consisting  of  12,000  (years),  is  called 
an  age  of  the  gods.'  Cf .  Whitney,  I.e.,  154  top. 

8-9.  sahasram  etc.,  cf.  Psalm  xc.4;  II. 
Peter  iii.8.  —  brahmam  ekam  ahar:  here 
then  are  distinguished  periods  of  Brahman's 
repose  (universal  death)  and  of  his  activity 
("  new  heavens  and  a  new  earth ") ;  see 
ZDMG.  xxxviii.191,  §  25. 


1O-13  =  MBh.  v.  6. 1-2  =  109-110,  with 
variants. 

14-15.  No  real  difference  between  gfla 
and  acara.  See  also  Biihler's  Manu,  p.  Ixvii. 
—  tad  -  vidam  =  veda  -  vidam.  —  atmanas 
tustis  may  decide  in  cases  where  no  rule  of 
morals  and  no  usage  is  involved.  —  L.  14 
agrees  exactly  with  Gautama's  Dharma- 
fastra,  i.1-2,  except  that  it  is  in  metrical 
form. 

16-17.   -uditam,  Vvad.     —See  vi+pra. 

18-19.  Observe  that  gruti  and  smrti  (see 
these)  or  ' revelation '  and  'tradition'  have 
come  to  be  important  technical  terms.  Con- 
cerning their  significance,  see  M.  Miiller, 
Ancient  Sanskrit  Literature,  86f.  —  dharma- 
gastram,  collectively :  see  Biihler's  Manu, 
p.  xxv.  —U.f.  sarva^arthesu  am-. 

2O-21.  mule :  Jolly  reads  tu_ubhe.  — 
U.f.  hetugastra^agrayat,  'from  support  of 
or  relying  on  hetugastras.'  Such^  treatises 
on  dialectics  are  mentioned  a  number  of 
times  in  the  Si-yu-ki  (Beal),  e.g.  ii.218f. 

22-23.  '  What  is  agreeable  to  one's  own 
self '  —  same  as  atmanas  tustis.  —  See 
laksana  lend. 

NOTES  TO  PAGE  59. 

1-2.  '  The  body-consecration,  having  the 
niseka  as  its  first  (rite),  is  to  be  performed 
etc.'  Samskara  (see  this)  is  here  collective, 
including  the  various  single  sacraments. 

—  Observe  that  there  are  rites  for  all 
stages  of  a  Brahman's  existence  from  before 
his  birth  till  after  death.  Megasthenes  gives 
an  interesting  account  of  the  Brahmans  (pre- 
served by  Strabo,  xv.59,  p.  712f ),  and  notes 
that  even  from  the  time  of  conception  in  the 
womb  (^877  eii&vs  Koi  Kvofjitvovs)  they  are  under 
the  care  of  wise  men. 

—The  samskaras  or  '  sacraments.' 

1.  garbha^adhana,  '  conception.' 

2.  pum-savana,  'male-ceremony.' 

3.  simanta^unnayana,  '  hair-parting.' 

4.  jata-kannan,  '  birth-ceremony.' 

5.  nama-dheya, '  name-giving.' 

6.  niskramana,  '  going  out.' 

7.  anna-pragana,  '  rice-feeding.' 

8.  cuda-karman,  '  tonsure  of  scalp.' 

9.  upanayana,  'investiture.' 

10.  keganta,  '  tonsure  of  beard.' 

11.  samavartana,  'return  from  study.' 

12.  vivaha,  '  marriage.' 


[347] 


( NOTES  TO 
|  PAGE  6O. 


Most  of  these  are  described  at  length, 
AGS.  i.!3f  or  SEE.  xxix.!79f  or  46f  or  M. 
Williams,  Indian  Wisdom,  246,  201.  Number 
2  is  done  to  bring  it  about  that  the  child 
prove  a  male.  No.  3  is  a  consecration  of  the 
pregnant  woman  by  the  parting  of  her  hair. 

3-4.  garbhais  homais :  '  the  oblations 
relating  to  pregnancy  '  are  involved  in  sacra- 
ments 2  and  3.  —The  ligation  of  the  girdle 
accompanies  investiture  (9).  —  U.f.  enas 
apa-mrjyate. 

5-6.  See  vrata4.  —U.f.  ijyaya,  'offer- 
ing '  to  Gods,  Rishis,  and  Manes,  while  he  is 
a  student.  —  sutais:  procreation  of  sons  is 
a  duty.  '  A  Brahman  is  born  laden  with 
three  debts.  He  owes  Veda-study  to  the 
Rishis ;  sacrifice  to  the  Gods ;  and  sons  to 
the  Manes.'  TS.  vi.  3. 105.  -  The  '  great 
sacrifices '  are  five,  to  the  Gods,  Beings, 
Manes,  Brahman,  and  men :  enumerated 
QB.  xi.5.61  or  AGS.  iii.l  (=  SEE.  xxix.217) 
orManuiii.69f.  — yajnais,  such  as  a  certain 
Soma-ceremony  called  jyotistoma,  says  a 
Scholiast.  —U.f.  brahmi,  'holy,  fit  for 
union  with  Brahman.' 

7^8.  See  pranc3.  —'Feeding  of  gold- 
rubbings,  honey,  and  ghee/  See  AGS.  i.15.1. 

9.  karayet :  note  that  in  Manu  the  pre- 
scriptive use  of  the  optative  with  indefinite 
subject  ('  a  man '  or  '  one  ')  is  very  common. 

10.  Here  the  va's  are  =  eva  and   mean 
'  just.'  —  Scholiast. 

11-12.  Subject,  nama.  —  See  Vyuj  4  sam. 
—  See  Vgup.  —  "Nomen,  omen."  This  is 
an  old  belief :  cf .  QB.  iii.6.22*.  The  QGS., 
i.24.4-6,  mentions  two  names,  one  of  which 
is  kept  secret  by  the  parents  to  protect  the 
child  from  witchcraft.  See  Stenzler's  note 
to  AGS.  i.15.8.  Cf.  Weber's  2d  Naksatra 
essay,  Abh.  der  Berliner  Akad.,  1861,  p.  316f. 

13-14.  The  scholiast  Kulluka  gives  as 
examples  :  Cubha-Qarman ;  Bala-varman ; 
Vasu-bhuti;  Dina-dasa. 

15-16.    Sc.  nama  syat.     —See  a§irv-. 

17-18.  U.f.  yad  va  istam  (see  VI  is)  etc., 
'  or  what  passes  for  auspicious  in  the  family,' 
sc.  tat  kartavyam.  The  rules  allow  some 
latitude  for  diversities  of  customs  in  fam- 
ilies, villages,  etc.  See  9816  and  note.  Cf. 
Manu  viii.46. 


21-22.  See  garbha  1.  —  garbhastame  = 
garbhad  astame.  —  upanayanam .  this 
most  important  ceremony  is  described  AGS. 
i.19-22  or  SEE.  xxix.!87f. 

NOTES  TO  PAGE  6O. 

1.  prad-,  see  99*N.    -U.f.  pari^itya  (992). 

2-3.  bhavatpurvam,  see  vocab.  The  for- 
mulae are :  bhavati,  bhiksam  dehi ;  bhik- 
sam, bhavati,  dehi ;  bhiksam  dehi,  bhavati. 
Similar  distinctions,  617N. 

4-5.  vyatyasta-panina  (V2as),  'by  (sc. 
the  pupil)  having  crossed  hands.' 

6-7.  adhy-esyamanam  (Vi,  939)  etc.,  'To 
(the  pupil)  about  to  recite,  the  teacher  should 
say,  "Ho,  recite  (617)!"  and  should  stop 
(a-ramet)  him  with  the  words  •  •  •.' 

—  India  presents  a  thousand  striking  and 
interesting  contrasts  with  the  Occident.  So 
especially  in  her  way  of  handing  down  lore 
from  age  to  age.  This  is  described  by  the 
RV.  Prati9akhya,  chap.  xv. ;  and  reported 
by  Weber,  ISt.  x.!28f;  Zimmer,  210;  Kaegi, 
Fleckeisen's  Jahrbiicher,  1880,  p.  451.  Or  see 
SEE.  xxix.l!2f,119f. 

8-9.  brahmanas  (see  brahman 2)  limits 
adau  and  ante.  —See  Vlkr7.  — sravati, 
subject  brahma.  —  Vlgr+vi. 

1O-11.  a+u+m  =  om.  —  Prajapati  belongs 
to  the  period  succeeding  the  RV.,  and  is  later 
supplanted  by  Brahman.  — nir-aduhat,  635. 
—  Seeiti4.  —Compare  5718. 

12-13.  aduduhat  (856)  —  see  vduh,  caus. 
— '  Extracted  one  verse  of  the  stanza  begin- 
ning with  "tad"  (7414)  from  each  of  the 
three  Vedas.'  U.f.  tad  iti  rcas. 

14.    etam,  sc.  ream. 

16.  hi,  '  for,'  has  pertinence  only  as  con- 
necting this  9loka  with  119.  —  U.f .  sthavire 
a-yati  (619),  loc.  absol. 

19.  Hiatus,  without  combination,  at  cae- 
sura: cf.  125N. 

2O-21.  See  param.  — '  Saying  "  I  am  so- 
and-so  by  name,"  he  should  announce  his 
name.'  —The  older  one  or  the  one  superior 
in  station  speaks  or  salutes  first.  Thus,  when 
the  great  Yayati  is  falling  from  heaven  and 
meets  in  mid-air  Astaka  and  others,  Astaka 
asks  him,  "  Who  art  thou  ?  "  but  not  without 
excusing  himself,  as  the  inferior,  for  bold 


NOTES  TO  i 
PAGE  6O.  ' 


[348] 


incivility  in  speaking  first.  —  MBh.  i.88.10  = 
3573.  SoOd.  3.24: 

aiSojj  5'  o3  veov  &vSpa  ycpairepov  QfpftffOai. 

22-23.  See  abhivada.  —  na  janate, 
from  ignorance  of  Sanskrit.  Cf.  Burnell, 
Introduction,  p.  xxvii.  —  striyas :  thus  in 
the  prologue  to  act  iv.  of  the  Qakuntala, 
Durvasas,  behind  the  stage,  cries  out  to  the 
women,  ayam  aham,  bhoh,  '  Ho  there,  it 
is  I.' 

NOTES  TO  PAGE  61. 

1-2.  'The  word  bhos  one  should  repeat 
(at  the  end  of  =  )  after  one's  name  in  salu- 
tation. For  the  use  of  bhos  instead  of  a 
person's  real  name  is  declared  by  the  Rishis 
(to  be  the  same  as)  the  use  of  the  true  form 
of  a  person's  name.'  See  bhobhava  and 
svarupabhava.  The  bhos  is  of  course  in 
lieu  of  the  name  of  the  person  addressed. 

4.  '  And  the  rowel  a  must  be  pronounced 
(added)  at  the  end  of  his  name,  with  the 
previous  syllable  protracted '  —  reading  piir- 
vaksaraplutah  (see  Buhler).  Thus  Deva- 
datta  and  Harabhute  are  to  be  pronounced 
Devadatta3a  and  HarabhutaSya  —  see 
Whitney,  78. 

7-8.  This  rule  is  observed,  e.g.  in  the 
drama,  by  the  Rishis  and  the  king,  Qakuu- 
tala,  mid.  of  act  v.  For  other  differences 
in  the  modes  of  address  used  for  or  by  the 
different  castes,  see  602N.;  C.B.  i.1.412  (or 
SEE.  xii.28  or  Weber's  Ind.  Streifen,  i.49). 
The  rule  is  disregarded  in  the  Epos,  e.g.  at 
MBh.  1.71.5  =  2899. 

Analogous  distinctions :  E.  W.  Hopkins, 
Mutual  relations  of  the  four  castes,  6f ;  Weber, 
ISt.  x.llf ;  Manu,  viii.88  and  113. 

9-1O.  'A  d-  is  not  to  be  addressed  by 
name  even  if  he  is  younger  (cf.  x.  to  6020) ; 
but  with  bhos  or  (some  case-form  from  the 
stem)  bhavant  a  dh-  should  speak  to  him 
(enam).'  Thus,  bho  diksita !  idam  kuru! 
or,  bhavata  yajamanena  !  idam  kriyatam ! 
For  the  long  adverb,  see  vocab. 

11-12.  U.f .  "  bhavati "  iti  evam :  see  iti4. 

13-14.  U.f.  rtvijas.  '  One  should  say  [to 
those  in  line  13]  "  asau  aham,"  rising  up  to 
meet  (them,  even  if  they  are)  the  younger.' 

15-16.  The  '  second '  or  '  spiritual  birth ' 


of  the  'twice-born'  (see  dvija)  is  the  upa- 
nayana.  The  teacher  is  the  spiritual  father. 
See  SEE.  ii.3,174;  xiv.9. 

17-18.  U.f.  adhy-apayam  asa  (1042e, 
1045)  pitfn  (see  pitr  2)  cjigus.  —See  ha. 

19-2O.  'They,  (having  arrived-anger=) 
getting  angry,  asked  the  gods  about  the 
matter.  And  the  gods,  assembling  (sametya), 
said  (ucus)  to  them  etc.' 

22.  See  iti2f  and  1102a2  near  end. 

23.  See   sattringat   and    abdika.      The 
Brahmanical  school-term  lasted  4J  months, 
began  with  the  upakarman  and  ended  with 
the   utsarga  —  see  Biihler's  Manu,  p.  xlvi, 
and  note  to  iv.95.      —  See  guru4.      — '  The 
course  (vrata)  in  the  three  Vedas  is  to  be 
followed,    (lasting    36  =  )    for    36    years.' 
Twelve  years  for  each  Veda   (see  veda2), 
AGS.  i.22.3.     This  is  sober  earnest  for  a 
Hindu.    The  idea  would  make  a  Greek  laugh 
—  cf.,  e.g.,  Lucian's  'Ep^Tjyuos,  chap.  i.f,  and 
esp.  vi. 

—Not  even  mighty  Indra  can  absolve 
those  who  fain  would  know  the  Veda  from 
the  necessity  of  studying  it.  See  the  charm- 
ing tale  of  Yavakrita,  MBh.  iii.135.15-42  = 
10706f,  outlined  at  ZDMG.  xxxii.318. 

—  Caesar's  account  of  the  Druids  (E.G. 
vi.14)  comes  near  the  truth  for  the  Brahmans 
in  several  respects.  Magnum  ibi  numerum 
versuum  ediscere  dicuntur.  Itaque  annos 
nonnulli  vicenos  in  disciplina  permanent.  Etc. 
Cf.  also  Roth,  KZ.  xxvi.53. 

NOTES  TO  PAGE  62. 

1.   See  2antika:  adjectives  go  w.  vratam. 

2-3.  vedan  (as  contrasted  w.  dual  and 
sing. )  =  '  3  Vedas.'  AV.  not  included.  — 
yathakramam,  first  the  Mantras,  then  the 
Brahmanas,  in  order.  —Two  principal  ele- 
ments characterize  the  '  course '  or  vrata, 
viz.,  study  (adhy-ayana)  and  holy  living 
(brahma-carya).  —  adhi^itya  •  •  a-vaset: 
cf.  Megasthenes,  in  Strabo,  xv.59,  p.  712, 
€T77  5'  tvra  (!)  Kal  -rpuSuiovra.  oSrtas  ftffWTM 
avaxwpeiv  <«  r^v  eavrov  KTijffiv  fKcurrov  etc. 

4-5.  '  Him  (  =  the  student),  approved  (on 
account  of  [280]  his  =  )  for  doing  his  duty, 
•  •  •  he  (  =the  "father,"  sc.  pita)  should  pre- 
sent with  a  cow.'  —  pitus, '  from  his  father,' 


[349] 


I  NOTES  TO 
|  PAGE  03. 


meaning  his  spiritual  "  father,"  i.e.  (6115N.) 
his  teacher,  who  may  also  be  his  natural 
father. 

6-7.  See  Vman+anu.  —  snatva,  techni- 
cal, see  s'sna.  He  thereby  becomes  a  snataka. 
— sam-a-vrttas,  technical  —  see  sacrament 
no.  11,  p.  340.  —  savarnam :  OVK  ea-ri  ya/j.f'iv 
e£  aAAou  yevous,  Strabo,  xv.49,  p.  707.  — 
laksana-,  cf.  987-8. 

8-9.  '  Let  him  give  up  all  affairs  which 
hinder  his  study  (296b),  but  (be)  teaching 
anyhow  (see  yathaS) ;  for  that  is  the  con- 
dition of  having  done  his  duty  or  of  having 
attained  his  end.'  —'Teaching  anyhow,' i.e. 
'maintaining  himself  as  best  he  can  while 
teaching.' 

1O-11.  §uklambara3:  'Ivdovs  iaOijri  \tvi<fi 
XfTJffOo-i  Kal  ffivSdffi  Aeu/ccus  /coi  Kapirdffois  etc., 
Strabo,  xv.71,  p.  719.  The  castes  wore 
clothes  of  different  colors.  The  priests 
regularly  wore  white  during  religious  cere- 
monies. —See  yuj2. 

12-13.  There  is  so  frequent  need  of  water 
for  ceremonial  purification  that  a  Brahman 
should  never  be  without  it  (see  Baudhayana, 
i.6  and  7,  esp.  i.7.1,  or  SEE.  xiv.!60f ) ;  hence 
the  jar.  —  See  veda  —  not  v6da.  —'Gold 
ear-rings  : '  xPu(TO<t>0P0"vra  MeTP'ws  ^"  T0's  *°'^» 
Strabo,  xv.59,  p.  712. 

14-15.  U.f.  na  ikaeta  ud-yantam.  —See 
\fsrj  +upa  and  231x.  —  See  gatal. 

16-17.    See  Vvrs.     —  Seerupal. 

18-19.  '  Let  him  make  •  •  •  (to  be)  stand- 
ing on  the  right'  —  see  99%.  Prad-  is  an 
adj.;  and  is  neuter,  since  sexless  things  are 
among  the  substantives.  —Places  where 
four  ways  meet  have  been  the  object  of  awe 
and  of  many  superstitions  :  cf.  W.  Menzel, 
Die  vorchristliche  Unsterblichkeitslehre,  i.145, 
163.  —  vanaspatin :  for  an  instance  of  tree- 
worship,  see  Katha-sarit-sagara,  xx.26.  Cf. 
also  J.  Fergusson,  Tree  and  Serpent  Worship, 
passim. 

20.  U.f.  vayu-agni-vipram.  —  apas :  a 
similar  respect  for  the  waters  (which  are 
divinities  —  831)  was  shown  by  the  Persians 
(Hdt.  i.138;  Strabo,  xv.3.16,  p.  733)  and  the 
Greeks  (Hesiod,  Works  and  Days,  757 ) .  — 
pagyans,  '  facing.' 

22-23.   If  the  earth  be  regarded  as  a  Sat 


surface,  under  which  the  sun  passes  by  night 
in  the  same  plane  of  motion  as  by  day,  the 
sun  will  be  to  the  north  of  the  dwellers  of 
Northern  India  at  night,  just  as  it  is  to  the 
south  of  them  in  the  day. 

The  point  of  the  prohibitions  is  that  the 
parts  of  shame  be  not  turned  to  the  Sun-god 
or  (as  at  6220)  any  other  sacred  or  venerable 
thing.  The  prohibition  recurs  in  very  many 
Sanskrit  books  (e.g.  MBh.xiii.l04.75=5029,f ; 
VP.  iii.ll.10f ;  for  other  parallel  passages, 
see  SBE.  vii.194),  and  may  be  traced,  with 
similar  ones,  back  to  the  AV.  (xiii.1.56). 

—Entirely  identical  is  the  Pythagorean 
irpbs  Tfi\Lov  rfrpa.nij.fvos  fa^i  oSpn — Frag,  philos. 
Graec.,  ed.  Miillach,  i.  p.  506.  This  coinci- 
dence, with  others,  is  discussed  by  L.  von 
Schroder,  Pythagoras  und  die  Inder  (Leipzig, 
1884),  31-39.  But  Weber  points  out  that 
the  same  thing  occurs  in  Hesiod,  Works  and 
Days,  727.  Cf.  Pliny,  Nat.  Hist,  xxviii.6 
end  =  19. 

NOTES  TO  PAGE  63. 
1-2.   a-caksita,  616.     'Nor  let  him  tell 

(the  fact  that  she  is  drinking  —  V2dha)  to 
any  body '  (297a).  —  U.f .  divi  in-. 

3-4.  U.f.  -dhvanau  ('at  the  sound  of) 
rg-yajuai  (1253a)  na  adhi^iyita  (616)  •  • 
adhi^itya  va  api  antam  etc.  See  va  1  end. 
—  Respecting  this  and  the  next  gloka  (SV. 
impure),  see  Muir,  iii2.25f,  Aufrecht,  Rig- 
veda^,  i.  p.  xxxviii,  and  Hopkins's  note  to 
Burnell's  Manu,  iv.124. 

7-8.  See  go3.  '  Like  the  earth,  iniquity 
done  in  the  world  does  not  bear  fruit  at 
once;  but  etc.'  —See  Vvrt+a.  —  mulani: 
same  figure  at  Proverbs  xii.3.  — Vkrt.  — 
Cf.  MBh.  i.80.2  =  3333,f. 

9-1O.  '  If  (punishment  falls)  not  on  (the 
doer)  himself,  (it  falls)  on  his  sons,  etc.'  Cf. 
the  second  command  of  the  Mosaic  deca- 
logue. —  See  tu3. 

13.  Lines  13-20:  these  and  295-6  (=  Manu 
viii.17)  are  translated  by  Muir,  i2.380;  and 
(with  classical  parallels)  in  the  same  author's 
Metrical  Translations  from  Skt.  Writers,  p.  26. 

17-18.  See  2sama2.  —  vimukhas,  very 
naturally !  but  the  rules  also  forbid  looking 
around  (10317). 


.NOTES  TO  | 

PAGE  63.  ' 


[350] 


21-22.   See  idam. 

23 f.  See  api  2  beg.  -"Thus  gazelles 
eat  herbs ;  tigers  eat  gazelles ;  men  eat  fish ; 
lions  eat  elephants."  —  Scholiast. 

NOTES  TO  PAGE  64. 

2-3.  U.f.  kuryat,  599N.  -  See  sanga2. 
-SeetuS. 

6-7.  U.f.  bhaksayita  (1050,  cf.  944)  •  •  • 
iha  admi  aham.  — '  Me  eat  in  t'other  world 
will  he,  whose  meat  in  this  world  eat  do  I. 
That  the  wise  declare  to  be  the  meatness  of 
meat  =  That  is  why  meat  is  called  meat.' 
An  example  of  Hindu  etymologies,  which 
are  often  little  better  than  mere  puns  —  as 
here,  mam  sa  and  marisam.  Hopkins  notes 
that  this  is  given  in  varied  form,  MBh.  xiii. 
116.35=5714.  Cf.  Whitney,  AJP.  iii.402; 
also  9416. 

8-9.    See   uposita.      —  See   Vcru,   desid. 

—  See  yena2.     —  Cf.  Strabo,  xv.59,  p.  712: 
TCUS  Se  yvvai^l  rats  ya/j.frals  (ify  <rvfji<j>i\o(ro<t>e?v 
rovs  BpaxM""aj  etc.     Notable  exceptions  to 
this   statement   are   found    in    the   ancient 
legends  of  Maitreyi  and  Gargi  —  SEE.  xv. 
108,130,136. 

1O-11.  '  Any  thing  disliked  of  her  husband 
(296b),  displeasing  to  him.'  —It  is  note- 
worthy that  widow-burning  (see  p.  382)  is 
quite  ignored  here.  It  is  not  mentioned 
anywhere  in  Manu;  and  the  same  is  true  of 
Yajnavalkya,  Narada,  Gautama,  Apastamba, 
and  most  of  the  others.  —  Jolly,  Sitzungs- 
berichte  der  Bairischen  Akad.,  1876,  p.  447. 
He  thinks  it  originated  among  the  lower 
classes. 

12-13.    See  kamam,  adv.     — V2ksi,  caus. 

—  See  Vgraho.     —  parasya  limits  nama. 
14-15.  U.f.  asita  (616)  a   maranat.     — 

\ksam. 

16-17.  evam, '  so,'  as  described  in  book  iii. 

18-19.  Prescriptions  quite  the  reverse  of 
those  at  6210. 

2O-21.  U.f.  pancatapas  (see  vocab.)  •  • 
varsasu  abhra-.  Compare,  e.g.,  the  penances 
of  Yayati  after  he  retires  to  the  forest,  MBh. 
i.86.11  =  3544,f ;  and  those  exhibited  to 
Alexander,  Strabo,  xv.61,  p.  714;  and  see 
xv.63,  p.  715. 

22.  vihrtya, 


NOTES  TO  PAGE  65. 

2.  pra-vrajan,   technical    (see    vocab.), 
describing  the  pravrajaka. 

3.  THE  ORDERS.    See  acrama.     Perhaps 
the  best  English  names  are:  1.   'Student,' 
for    brahmacarin;     2.   'Householder,'    for 
grhastha;     3.    'Forest-hermit,'    for    vana- 
prastha ;  and  4.  'Ascetic '  or  '  Pious  mendi- 
cant,' for  yati. 

The  last  is  often  called  '  Beggar '  (bhiksu) 
or  'Wanderer'  (pra-  or  pari-vrajaka). 

5-6.  Lit. '  One  should  diminish  one  mouth- 
ful at  a  time  in  the  dark  fortnight  etc.,'  i.e. 
'  diminish  one's  food  by  one  mouthful  etc.' 
—  See  trisavana.  —This,  the  diminuendo- 
crescendo  form  of  the  lunar  fast,  is  called 
pipilika-madhya  or  '  ant-middled.' 

7-8.  'One  should  follow  the  same  rule 
entire,  in  (case  of)  the  yava-madhyama 
(see  this),  intent,  performing  (carancj  the 
lunar  penance  with  the  bright  fortnight 
first.' 

—  These  are  fully  described,  e.g.  by  Gau- 
tama, xxvii.  (transl.  SEE.  ii.296f),  and  by 
Baudhayana,  iii.8  (SEE.  xiv.303f).  . 

9f.  Cf.  below,  p.  357,  §  90.  -For  a 
summary  of  this  schematic  exposition  of 
the  doctrine  of  metempsychosis,  see  Indian 
Wisdom,  280. 

9-1O.  '  Resulting  in  weal  or  woe  (is  our) 
karman,  which  originates  in  mind,  voice, 
and  body.'  Thus  qualified,  karman  com- 
prehends '  virtuous  and  sinful  thoughts, 
words,  and  deeds.'  —See  gati4. 

11-12.  taaya,  sc.  karmanas.  —See  api2 
beg.  —  See  dehin.  —  '  One  should  know 
that  the  mind  is  the  prompter  in  this  world 
(iha)  of  this  (action)  which  is  three-fold 
[viz.  best,  worst,  and  middling,  cf.  6510]  and 
has  three  manifestations  [viz.  as  thoughts, 
words,  and  deeds,  659],  is  connected  with 
the  body,  (and)  has  ten  kinds  [3+4+3  kinds, 
enumerated  in  9lokas  5,  6,  7].' 

17.  avidhanatas :  hereby  are  excluded 
from  this  category  injuries  to  sacrificial 
victims  when  required  by  the  ritual,  or  to 
a  man  when  inflicted  as  a  lawful  penalty. 

19.  U.f.  manasa  eva  ayam  (lit.  'this  one5 
=  '  a  man ')  upa-bhunkte.  See  v'2bhuj  +upa2 


[351] 


\ NOTES  TO 
I  PAGE  68. 


NOTES  TO  PAGE  O6. 

1.  'And  (ca)  he  [if  he  does  right  for  the 
most  part  and  wrong  a  little]  enjoys  bliss  in 
heaven,  invested  (Vlvr+a)  with  those  very 
elements  (see  bhuta5),  i.e.  with  a  corporeal 
body.'  — '  Those  very '  before-mentioned  at 
Manu  xii.16. 

3.  '  Deserted  by  the  elements '  =  '  after 
death.'  —  Scholiast. 

4-5.  See  jiva.  —  See  the  mention  of  the 
five  elements,  Strabo,  xv.59  end,  p.  713.  —The 
spirit,  after  purgation,  takes  on  a  human 
form  again.  The  purgatorial  idea  is  promi- 
nent in  book  xviii.  of  the  MBh. 

6-7.  'Considering  (drstva)  these  gatis 
(which  result)  from  right-doing  and  from 
wrong-doing'  (1098).  -See  Vldha3. 

8-9.  See  sattva2,  rajas4,  tamas-3,  and 
esp.  guna3,  and  also  atmano,  and  mahant2, 
all  technical  terms  here.  —  '  One  should 
know  goodness,  passion,  and  darkness  as 
the  atman's  three  qualities,  with  which  the 
mahant  constantly  pervades  all  these  exist- 
ent things  without  exception.'  See  p.  344, 
§  67.  Line  9  is  explained  under  sthita4. 

10-11.  ca  •  •  ca :  the  sense  requires  '  or 
•  •  or.'  — '"As  having  the  quality  of  darkness 
as  its  attribute  : '  tamasam  modifies  only  the 
prior  member,  guna-;  the  verbally  strict 
phrase  would  be  tamo-guna-laksanam  (cf. 
line  15). 

14-15.  'What  (deed)  one  wishes  (to  be) 
known  by  everybody  etc.'  — jnatam:  con- 
jecture of  BR.  at  vi.489.  — lajjati,  metri 
gratia,  for  -te. 

18-19.  See  ya6  and  sarva2c.  —  '  But 
the  transmigrations  which  (a  man)  enters 
upon  by  reason  of  any  (quality  of  them=) 
of  these  qualities,  these  (of  all,  i.e.)  through 
all  this  world  in  order  I  will  briefly  state.' 

2O-23.  A  summary  of  the  scheme  fol- 
lowing. 

NOTES  TO  PAGE  67. 

1-18,  clokas  42-60.  Scheme  of  the  nine 
sets  of  gatis.  On  him  who  is  governed  by 
it,  each  guna  entails  a  gati :  to  wit, 

I.  tamas,  the  gati  of  a  beast  (42-44) ; 
II.  rajas,  the  gati  of  a  man  (45-47) ; 
III.  sattva,  the  gati  of  a  god  (48-50). 


Each  gati  is  of  three  kinds : 
a.  lowest;  b.  middling;  c.  highest. 

The  scheme  is  not  strictly  adhered  to.  In 
line  1,  for  instance,  'plants'  are  put  among 
the  beasts ;  and  in  15,  the  '  Vedas,'  among 
the  gods.  But  we  are  not  surprised  to  find 
'  Qudras '  (line  3)among  the  beasts,  and '  Brah- 
mans'  (line  13)  among  the  gods  (see  9418). 

6.   U.f.  tamasisu  (sc.  gatisu)  uttama. 

7-8.   See  jhalla.     —  vsanj+pra. 

11-12.  ye  merely  fills  out  the  verse  —  see 
ya3  beg.  —'Likewise  all  Apsarases.'  On 
the  Apsarases,  see  Holtzmann,  ZDMG. 
xxxiii.631f. 

17.   Technically  used  words —  see  vocab. 

19-2O.  'A  Brahman-slayer  enters  the 
womb  of  dogs  (cjvan),  swine,  asses,  camels, 
cows,  goats  (aja),  sheep  (avi),  etc.,'  in  order 
to  be  born  therefrom  as  dog,  etc. 

22-23.  U.f.  pretas  antyastri- :  pronounce, 
pretantyastri-,  in  violation  of  177.  —'By 
stealing  grain,  one  becomes  a  mouse;  •  •  (by 
stealing)  water,  (one  becomes)  a  duck;  etc.' 
The  same  construction  runs  on  to  683.  Note 
that  some  of  the  gatis  have  a  special 
appropriateness. 

NOTES  TO  PAGE  68. 

4—5.  '  Women  also  in  like  manner  (see 
kalpa)  by  stealing  would  incur  guilt.  They 
become  mates  of  these  very  creatures  (men- 
tioned above).' 

8-9.  See  pravrtta  and  nivrtta.  —  eti, 
'one  attains  to.'  —  aty-eti  etc.,  'gets  rid  of 
the  five  elements,'  i.e.  '  obtains  final  libera- 
tion.' 

10-11.  '  And  whatsoever  heterodox  philos- 
ophies (there  are).'  See  Ika2b:  the  first 
ca  = '  and.' 

12-13.  'Whatsoever  doctrines  (yani  kani 
cid,  sc.  gastrani),  differing  (anyani)  from 
this  (atas  =  vedat),  spring  up  and  come  to 
nought, —  these  (tani)  etc.' 

14-15.  See  crestha  and  2vara:  and  for 
abl.,  292b.  —  vyava-,  'the  resolute'  who 
practice  what  they  learn. 


16.  SELECTIONS  XXIX.  and  XXX.     Two 

specimens  of  vakrokti, '  play  on  words '  or 


Norss  TO i 
PAGE  68.  ' 


[352] 


'  Calembourg/  Both  come  from  the  Subha- 
sitarnava,  and  are  taken  by  me  from  Bo'ht- 
lingk's  Indische  Spriicke,  2d  ed.,  no's  1428 
and  6846.  Other  specimens  are  no's  4042 
and  6389. 

16-17.  'Nineteen  wives  went  to  the  wood 
to  play.   Twenty  came  home.   The  rest  were 


eaten  by  a  tiger.'  —  Solution :  ekona  vingatir 
naryah  =  '  wives  twenty  lacking  one '  (477a) ; 
or,  dividing  eko  na  (stem  nr ), '  one  man  (and) 
twenty  wives.' 

18-19.  U.f.  mama  ajnaya.  —Solution: 
na  tena,  '  not  by  him,'  when  joined,  gives 
natena  (v'nam),  'by  him  bending  over.' 


SELECTIONS  XXXI.-LXXV. 

EXTRACTS  FROM  THE  VEDIC  LITERATURE. 


§  70.  Selections  xxxi.  to  Ixxv.  comprise  Mantra 
(or  "  Veda"  in  its  narrower  sense),  Brahmana,  and 
Sutra.  They  are  taken  for  the  most  part  from  the 
Rigvedic  literature  (or  "  Rigveda "  in  its  broader 
sense).  Professor  Kaegi's  little  work,  entitled  Der 
Rigveda  (2d  ed.),  and  described  above,  Brief  List, 
p.  zx,  no.  23,  is  recommended  as  a  most  useful  intro- 
duction to  Vedic  study,  on  account  of  its  general 
excellence,  and,  in  particular,  on  account  of  the  ful- 
ness of  its  bibliographical  details.  It  is,  moreover, 
now  easily  accessible  in  an  English  version  by  Dr. 
Robert  Arrowsmith,  published  by  Ginn  and  Co., 
Boston,  1886,  price  $1.65.  Kaegi's  book  will  be  fre- 
quently cited  in  the  sequel,  as  "  Kaegi,"  with  the 
page-number  of  the  translation  first,  followed  by  that 


of  the  original  in  parenthesis.    The  Note-numbers 
are  alike  in  both. 

§  71.  For  grammatical  forms  peculiar  to  the  Veda, 
reference  to  Whitney  will  be  made  when  needful; 
but  the  student  should  read  systematically  the  sec- 
tions that  describe  Vedic  noun-inflection  and  verb- 
conjugation.  For  the  former  subject,  the  small-print 
lines  of  330,  340,  and  342  are  important ;  and  for  the 
latter,  the  paragraphs  on  the  subjunctive,  557-563, 
736,  700,  and  those  on  the  mode-forms  of  the  different 
aorists,  chap.  xi.  The  accent,  explained  by  "Whitney, 
80-86,  is  important  for  the  exegesis  and  otherwise. 
The  accent-rules  are  given  at  92-97,  314-320,  591-598, 
1082-86.  The  notation  of  the  accent  is  explained  at 
87-90. 


§  72.  The  Vedic  literature  is  based  on  the  songs  of  the  early  Aryan  tribes 
immigrant  into  India.  These  tribes  were  life-loving,  brave,  and  warlike,  and  show 
their  nature  clearly  in  their  songs.  But  they  were  remarkable  above  all  for  the 
strength  of  their  religious  instinct.  This  is  a  cardinal  fact  —  the  prime  determinant 
of  the  character  of  the  early  Indian  literature ;  for  that  literature  is  one  of  prevail- 
ingly religious  content.  The  Veda  is  thus  distinguished  from  the  later  literature 
of  the  Epic  and  the  Classical  periods  by  its  contents,  and  also  —  no  less  —  by  its 
language  and  style.  But  within  itself,  the  Vedic  literature  (or  "Veda"  in  the 
broader  sense  of  the  word)  shows  differences  which  serve  to  divide  it  into  three 
great  groups. 

§  73.  To  assign  a  definite  chronological  period  for  each  of  these  groups  is 
neither  feasible  nor  necessary.1  But  it  is  interesting  and  quite  possible  to  establish 
an  inner  chronologic  sequence  among  the  groups  themselves  and  the  sub-groups,  and 
even  among  individual  books  and  parts  of  books.  To  the  first  group  belong  the 
ancient  songs  themselves,  which  are  in  metrical  form  and  are  known  as  the  Vedic 
hymns  or  Mantras.  The  term  "  Veda  "  is  often  used  in  a  narrower  sense  to  denote 
them.  To  the  second  belong  the  Brahmanas,  the  oldest  Indo-European  prose  extant, 
which  presuppose  and  are  dependent  on  the  Mantra-literature.  The  third  group 
comprehends  the  Sutras,  collections  of  brief  rules  upon  liturgical  and  other  subjects, 
which,  in  turn,  presuppose  both  of  the  foregoing  groups. 


1  Indeed,  to  do  so  would  give  a  very  false  impres- 
sion.   The  periods  overlap;  and  the  styles  of  litera- 


ture  shade   off    from  one    into   another — so,    for 
example,  in  the  Yajurveda. 


T3531  5  INTRODUCTION 

L         -I  {  TO  THE  VEDA. 

§  74.  A  great  mass  of  Mantra-material  originated  and  was  handed  down  by 
memorial  tradition  orally  from  generation  to  generation  long  before  the  existence 
of  any  such  collections  of  Mantras  as  have  come  down  to  us.1  The  Mantras  fall  into 
several  different  classes.  To  one  belongs  the  hymn-stanza  (fc) ;  to  another,  the 
sacrificial  formula  (yajus)  ;  and  to  another,  the  magic  charm  (brahman).  From  the 
stock  of  Mantras  of  one  class  —  for  example,  the  yajus —  a  certain  collection  with 
definite  arrangement  became  established  by  popular  usage  in  a  certain  community, 
and  thus  arose  a  Veda,  for  example,  a  Yajurveda  —  not  a  certain  definite  book,  but 
some  one  of  many  possible  and  probable  collections  of  Mantras  of  a  certain  definite 
class.  From  the  same  stock  of  the  same  class  another  collection  was  formed  in 
another  community,  and  thus  arose  another  Veda,  for  example,  another  Yajurveda. 
The  period  in  which  the  oldest  hymns  of  the  Rigveda  originated  may  be  set  back 
into  the  second  pre-Christian  millennium;2  but  this  only  on  certain  general  con- 
siderations —  not  as  a  matter  of  precise  argumentation.  Geographically,  the  early 
Vedic  Aryans  may  be  referred  to  Kabul  and  the  Panjab.8 

§  75.  The  Mantras  have  come  down  to  us,  for  the  most  part,  in  several  collec- 
tions, diverse  in  form  and  purpose.  There  was,  besides,  more  or  less  Mantra-material 
which  was  never  embodied  in  any  collection,4  but  of  which  we  find  remnants  scattered 
about  in  various  books.  The  great  collections  of  Mantras  are  the  Rigveda,  the 
Samaveda,  the  Yajurveda,  and  the  Atharvaveda.  The  text  of  the  Mantras  forms 
what  is  often  called  a  Sarhhita.  To  each  Samhita  is  attached  a  body  of  dependent 
or  ancillary  works  of  the  Brahmana  and  Sutra  groups :  so  that  the  oldest  Indian 
books  are  classed,  first,  according  to  the  Veda  to  which  they  belong;  and,  secondly, 
according  to  their  character  as  Mantra,  Brahmana,  or  Sutra.  It  is  to  be  remembered 
that  "Veda"  has  a  narrower  and  a  broader  sense,  and  that  "Rigveda,"  for  instance, 
may  mean  either  the  Rigveda-samhita  or  also  the  entire  body  of  works  belonging  to 
that  Veda. 

§  76.  The  Sauihita  of  the  Rigveda  is  a  historical6  collection.  It  consists  of 
1017  hymns,  each  containing  on  an  average  about  ten  double  lines,6  so  that  the  text  is 
in  volume  somewhat  less  than  that  of  the  two  Homeric  poems  together.  There  is 
a  purely  external  and  mechanical  division  of  the  text  into  'Eighths,'  'Lessons,'7 
'  Groups,'  and  '  Stanzas '  (astaka,  adhyaya,  varga,  re) ;  but  this  need  not  specially 
concern  us  now.  Of  deep  historical  significance  is  the  other  division  into  '  Books,' 
'  Chapters,'  '  Hymns,'  and  '  Stanzas '  (mandala,  anuvaka,  sukta,  re). 

§  77.  There  are  ten  '  Books '  (literally,  '  Circles ').  And  of  these,  books  ii.  to 
viii.  are  the  so-called  "Family-books"  —  that  is,  they  contain  each  the  hymns 
ascribed  to  a  single  family  or  clan,  in  which  they  doubtless  originated,  and  by  which 
they  were  handed  down  as  a  sacred  inheritance.  Thus,  book  ii.  contains  the  hymns 
of  Grtsamada  and  his  clan.  Those  of  Vi9vamitra  and  his  tribe  follow  in  book  iii.; 
and  then  in  order  those  of  Vamadeva  (book  iv.),  Atri  (book  v.),  Bharadvaja  (book 
vi.),  Vasistha  (book  vii.),  and  Kanva  (book  viii.).  The  ninth  book  is  made  up  of 


1  See  Roth's  Atharvaveda  in  KascJimir,  p.  9-10. 

2  See  Whitney  in  The  Century  Magazine,  1887, 
xxxiii.  921 ;  or  Kaegi,  note  38.    Cf .  Ludwig,  iii.  178f . 

»  See  Whitney,  I.e.,  p.  913;  Kaegi,  note  39;  Lud- 
wig, iii.  198f. 

«  The  Hindus  say  that  the  Vedas  are  infinite.    See 


8  As  distinguished  from  a  liturgical  collection  — 
see  §  86.  Respecting  the  purpose  of  the  RV.  collec- 
tion, see  Roth,  KZ.  xxvi.  56. 

6  For  the  number  of  stanzas,  words,  and  syllables, 
and  for  some  convenient  tabular  statements,  see 
Muller,  ASL.  p.  220f. 


Ludwig,  iii.  15;  Muir,  iii2. 17.  "  There  are  eight  '  Lessons'  in  each  '  Eighth.' 


INTRODUCTION 
TO  THE  VEDA.  ' 


[354] 


hymns  addressed  to  the  deified  drink  Soma.  The  tenth  comprises  hymns  ascribed 
to  very  different  authors ; 1  while  the  first  consists  of  fifteen 2  minor  groups,  each 
attributed  to  some  ancient  poet-sage. 

§  78.  The  general  history  of  the  text  of  the  Rigveda  was  touched  upon  by  Pro- 
fessor Roth  in  a  very  instructive  little  essay 8  entitled  Vedische  Studien.  Some  of 
his  conclusions  may  be  briefly  stated.  The  assembling  of  the  Mantras  into  a  collec- 
tion was  accomplished  by  the  aid  of  writing.4  The  first  Rik  collections  were  probably 
single  books  and  parts  of  books,  each  an  aggregation  of  material  of  such  moderate 
compass  as  to  be  easily  handled  by  a  single  collector.  The  small  collections  were 
later  united  into  one  large  collection,  which,  completed  by  the  addition  of  books  ix. 
and  x.,  and  uniformly  edited,  constitutes  our  RV.  Samhita. 

§  79.  Roth  recognizes  three  stages  in  the  tradition :  1.  the  oral  transmission 
from  the  authors  to  the  time  of  the  collectors ;  2.  the  reduction  from  the  oral  form 
to  the  written  form;  and  3.  the  transmission  of  the  written  text  to  us.  We  may 
admit  that  in  the  last  stage  the  text  —  carefully  preserved  as  it  was,  see  §  98  —  has 
suffered  no  very  important  corruptions.  The  collectors  themselves,  however,  did 
not  by  any  means  write  down  the  texts  precisely  as  they  heard  them.  The  reciters 
from  memory  must  have  recited  rhythmically.  The  collectors  (writers  —  redactors 
or  diaskeuasts)  have  often  destroyed  the  rhythm  by  putting  the  texts  into  the 
strait-jacket  of  the  rules  of  grammar,  and  especially  by  writing  the  words  accord- 
ing to  the  later  rules  of  samdhi.  To  the  first  stage  are  to  be  referred  the  many 
mistakes  which  are  ascribable  to  carelessness  in  listening,5  and  which  may  be  called 
blunders  of  the  ear  rather  than  of  the  eye. 

§  80.  That  the  hymns  themselves  are  of  diverse  origin,  both  in  respect  of  place 
and  of  time,  is  probable  a  priori  and  is  shown  by  internal  evidence.6  Accordingly, 
if  we  find,  for  example,  two  hymns  involving  inconsistent  conceptions  of  the  same 
deity  or  of  different  deities,  this  is  to  be  deemed  quite  natural,  inasmuch  as  they 
originated  among  clans  dwelling  in  diverse  regions.  Moreover,  after  the  aggregation 
of  the  small  collections  into  the  large  one,  interpolations  and  later  additions  were 
still  made.  To  discriminate  between  the  different  elements  that  now  make  up  the 
canonical  Vedic  text  is  therefore  an  important  problem. 

§  81.  Again,  in  the  course  of  time,  and  in  part  as  a  result  of  the  wrangling 
pedantry  of  narrow  teachers,  the  stock  collections  became  ramified  into  slightly 
divergent  recensions.  These  were  called  gakhas  or  '  branches,'  because  so  related  to 
each  other  as  are  different  branches  from  the  same  tree-stock.  The  (gakhas  often 
supply  to  criticism  the  various  readings  for  which  the  classical  philologist  looks  to 
good  and  independent  manuscripts.  The  community  in  which  such  a  Qakha  attained 
definitive  authority  was  called  a  carana  or  '  school.'  There  once  existed,  presumably, 
many  branches  and  schools 7  of  the  R\r.  The  school  of  the  Qakalas,8  however,  seems 


1  The  orthodox  Hindu  conception  of  the  hymns  is 
that  they  had  existed  from  eternity;  it  recognizes  no 
human  authors.  The  Hindus  do  not  call  Atri,  for 
example,  the  "author"  of  a  given  hymn,  hut  rather 
the  "  Rishi,"  i.e.  the  "  seer,"  who  was  so  fortunate 
as  to  "  see  "  it  the  last  time  it  was  revealed.  — Muller, 
A8L.  p.  95. 

*  Bergaigne,  JA.  viii.8.263  (=  Tl). 

s  Published,  1883,  in  KZ.  xxvi.  45-68.  See  espe- 
cially p.  52-62. 

1  This  is  entirely  consistent  with  the  facts  that  the 


tradition  in  the  schools  was  oral  and  by  memory,  and 
that  the  open  use  of  a  written  text  was  disgraceful. 
Compare,  e.g.,  Sarva-sammata  Ciksha,  ed.  A.  O. 
Franke,  rule  36.  But  this  thesis 'of  Roth  is  denied 
by  some  scholars. 

8  Such  as  ndmasa  for  mdnasa,  etc.,  Roth,  I.e., 
p.  62. 

6  Cf.  Ludwig,  iii.  p.  IX. 

i  See  Muller,  ASL.  p.  368. 

s  See  Muller,  RV.  Prati9akhya,  Einleitung,  p.  7. 


[355] 


i  INTRODUCTIOB 
!  TO  THE  VEDA. 


to  have  gained  exclusive  predominance,  and  the  extant  recension  of  the  RV.  Samhita 
bears  their  name.  The  Qakha  of  the  Baskalas  is  also  mentioned. 

§  82.  The  manuscripts  of  the  RV.  Saihhita  exhibit  almost  no  diversities  of 
reading ;  so  that,  in  the  absence  of  §akha-differences,  the  criticism  of  the  text  has 
to  rest  on  intrinsic  evidence,  and  on  a  comparison  of  the  other  Samhitas,  and  on  a 
study  of  the  RV.  citations  in  the  RV.  Brahmanas  and  Sutras.  Other  criteria  have 
been  brought  to  light  by  the  study  of  the  arrangement  of  the  collection.  Thus, 
within  each  of  the  books  ii.-vii.,  the  hymns  addressed  to  the  same  deity  are  grouped 
together  and  arranged  according  to  the  decreasing  number  of  stanzas  of  each  hymn. 
The  same  simple  principle  goes  farther,  governing,  for  example,  the  order  of  the 
groups  within  a  book.1  Violations  of  the  principle  may  arouse  suspicion  as  to  the 
originality  or  genuineness  of  the  passages  concerned. 

§  83.  The  first  written  form  of  the  text  would  seem  to  have  been  the  samhita- 
patha  or '  combined  reading,'  wherein  the  words  are  combined  according  to  the  more  or 
less  artificial  rules  of  grammar.2  These  combinations  often  admit  of  several  different 
resolutions.  To  obviate  the  resulting  uncertainties,  there  was  constructed  the  pada- 
patha  or  '  word-reading,'  which  aims  to  give  each  word  in  its  true  independent  form 
without  reference  to  any  rules  of  combination.  The  Pada-text  of  the  published  RV. 
is  attributed  to  (^akalya,8  and  is  the  oldest  conscious  exegetical  work  upon  the  Veda 
now  known.  It  is  far  from  infallible.4  For  its  secondary  use,  see  §  98x. 

§  84.  The  Samaveda  is  a  Veda  of  samans.  A  saman  is  properly  a  'tune*  — 
not  a  text ;  but  in  this  connection  the  word  means  an  re  so  modified  6  as  to  be  better 
adapted  for  chanting,  especially  during  the  ceremonies  of  the  Soma-sacrifice.  Of 
the  1549  stanzas  of  the  Samaveda,  1474  occur  also  in  the  Rigveda.6  The  SV. 
exhibits  many  variations  from  the  readings  of  the  RV.  Sarhhita,  some  of  which 
are  of  value  for  the  criticism  of  the  latter  text.7  In  general,  the  relations  of  the 
SV.  to  the  RV.  still  present  many  difficult  problems.8 

§  85.  The  Samhita  of  the  Atharvaveda,  as  compared  with  that  of  the  RV., 
represents  a  lower  plane  of  life  and  thought,  as  it  is  also  later  in  respect  of  form 
and  language.  It  contains  magic  incantations  for  the  warding  off  of  the  most 
diverse  malign  influences,  and  prayers  and  charms  for  success  in  the  various  affairs 
of  life,  as  love,  gaming,  quarrels,  journeys,  and  the  like.  It  has  a  high  degree  of 
interest  for  the  student  of  popular  superstitions.  The  Samhita  has  come  down  to  us 
in  at  least  two  recensions.  The  one  is  called  the  Paippalada  Qakha.9  The  other  was 
published  in  1856  by  Roth  and  Whitney.10  About  a  sixteenth  part  of  the  RV.  stanzas 
occur  also  —  with  more  or  less  interesting  variants  —  in  books  i.  to  xix.  of  this  text. 
Shankar  P.  Pandit  of  Bombay  is  now  editing  the  AV.  with  Sayana's  comment. 

§  86.  The  Yajurveda  belongs  to  the  period11  of  the  highly  developed  ritual, 
and  originated  in  the  sacred  and  famous  Madhyade9a.12  The  Sarhhitas  contain  the 


1  For  details  see  A.  Bergaigne,  Recherches  sur 
I'histoire  de   la   samhita  du  RV.,   JA.  8.viiU93f 
(esp.    p.   199),  and   8.ix.l91f.      Cf.   also  Oldenberg, 
ZDMG.  xli.508f ;  and  Bergaigne,  JA.  8.x.488f. 

2  This  is  the  text  given  in  the  Reader. 
»  See  Weber,  HIL.  p.  32f. 

4  A  critical  estimate  of  its  exegetical  value  is  given 
by  Roth  in  the  afore-mentioned  essay,  KZ.  xxvi.45-52. 

6  By  protraction  of  vowels,  insertion  of  sundry 
sounds,  repetitions,  etc.  —  Whitney,  OLSt.  i. 13-15. 

6  See  Whitney,  ISt.  ii.347-63. 


7  Whitney,  JAOS.  xi.  p.  clxxxiv=PAO8.  Oct.  1883. 

8  See  Oldenberg's  interesting  discussion,  ZDMG. 
xxxviii.439-80,  and  esp.  464-65. 

•  Described  by  Roth,  Der  Atharvaveda  in  Kasch- 
mir,  Tubingen,  1875. 

10  See  Brief  List,  p.  xix,  no.  18.  For  bibliography 
of  translations,  see  Kaegi,  note  13. 

11  The  civilization  of  this  period  is  treated  with 
especial  fulness  in  Schroder's  Indiens  Literatur  und 
Cultur  —  eee  below,  §  100. 

"  Cf.  p.  297,  §  2 :  also  Schroder,  ILuC.  p.  163. 


INTRODUCTION  j 
TO  THE  VEDA,  i 


[356] 


formulas  (see  yajus  in  vocab.)  which  accompanied  the  sacrificial  ceremonials,  and 
are,  as  it  were,  the  hand-books  of  the  adhvaryus  or  priests  who  did  the  actual 
manual  labor  of  the  sacrifices.1  With  the  growth  of  ritualism  and  its  spread  over 
a  wide  extent  of  territory 2  there  naturally  grew  up  many  differing  usages  in  con- 
nection with  the  sacrifice,  and  many  centres  of  ritualistic  study.8  In  this  wise  it 
happened  that  the  sectarian  schools  of  the  Yajurveda  were  especially  numerous  and 
flourishing. 

§  87.  The  Black  Yajurveda.  The  various  schools  of  this,  the  older  Yajurveda, 
bear  the  names  of  men  reputed  to  be  the  pupils  —  directly  or  indirectly — of  Vai9am- 
payana,  a  name  great  in  the  Epos.  At  least  five  schools4  possessed  special  Sariihitas, 
of  which  four  are  still  extant :  to  wit,  the  Sariihita  of  the  Kathas  (Kaftuoi)  or  the 
Katbaka;  that  of  the  Kapisthala-Kathas  (Ka//./?i<T0oXoi)  ;  that  of  the  Maitrayanlyas ; 
and  that  of  the  school  of  Apastamba,  a  subdivision  of  the  Taittiriyas.  The  one  last 
mentioned,  the  Taittiriya  Samhita,  was  the  first  to  be  printed  in  a  scholarly  edition.6 
The  Maitrayam  Samhita  has  recently  been  published  by  Dr.  L.  von  Schroder,  Leip- 
zig, 1881-86.  The  others  are  still  unedited.  In  all  these  texts  of  the  old  Yajus 
Samhitas,  the  sacred  formulas  are  commingled  with  prose  passages,  explanatory  and 
prescriptive.  A  single  such  passage  is  a  Brahmana,6  '  the  dictum  of  a  brahman  or 
priest,'  '  a  priestly  discourse.' 

§  88.  The  White  Yajurveda.  To  remedy  this  confusion,  a  new  school  of 
Adhvaryus,  called  the  Vajasaneyins,  arranged  a  Samhita  of  '  clear  formulas  '  (guklani 
yajunsi),  i.e.  a  text  in  which  the  formulas  or  Mantras  were  separated  from  the 
priestly  discourses  or  Brahmanas.1  Not  without  some  little  animus,  doubtless,  they 
turned  to  account  the  double  meaning  of  gukla,  'clear'  or  'white,'  and  fixed  the 
name  of  "Dark"  (krsna,  'dark'  or  'black')  upon  the  mingled  or  uncleared  texts  of 
their  older  rivals.  The  Samhita  of  the  White  Yajurveda  or  Vajasaneyi  Saiiihita  has 
come  down  to  us  in  the  recension  of  the  Kanvas  and  in  that  of  the  Madhyaihdinas,8 
and  was  published  by  Weber,  Berlin,  1849-52. 

§  89.  The  separate  collections  of  the  formulas  naturally  suggested  a  similar 
treatment  of  the  priestly  discourses.  In  the  school  of  the  Vajasaneyins,  the  result 
of  this  treatment  was  a  collection  of  the  formerly  detached  Brahmanas,  which  collec- 
tion is  itself  also  called  a  Brahmana,9  and  is  practically  an  encyclopedic  digest  of  the 
wisdom  of  their  school.10 

§  90.  The  oldest  collection  of  Mantras,  the  Rigveda,  is  in  the  main  the  reflex 
of  the  life  of  a  vigorous,  active,  and  healthy  people  —  a  people  that  prayed  most  for 
length  of  days,  for  sturdy  sons,  abundant  cattle,  doughty  retainers,  and  victory  over 
their  enemies ;  a  people  whose  religion  was  a  simple  worship  of  the  deified  powers 
of  nature.  But  even  during  the  Vedic  period,  there  comes  a  profound  change.  The 
Yajurveda  represents  a  turning-point  in  the  development  of  the  Hindu  character. 
The  centre  of  Vedic  life  is  shifted  to  Madhyadeca;  and  here  were  made  the  first 


»  Ludwig,  iii.27. 

1  Schroder,  ILuC.  p.  164-«5. 

»Cf.  Schroder,  ILuC.  p.  88-89:  also  Eggeling, 
SEE.  xii.  p.  xxv  f. 

*  Schroder,  Einleitung  to  his  ed.  of  MS.,  book  i. 
p.  IXf.  Of.  ILuC.  p.  89. 

»  By  Weber,  as  vol's  xi.  and  xii.  of  ISt.,  1871-72. 

«  See  this  in  vocab.  and  cf .  it  with  brahmand. 


7  See  Eggeling,  SEE.  xii.,  p.  xxvii;  also  CB.  xiv. 
9.4>»  or  SEE.  xv.226. 

•  Or  HaStavSivoi:  see  HIL.  p.  106. 

8  Specifically,  the  Catupatlia  Brahmana.    It  was 
published  by  Weber,  Berlin,  1855.      Books   i.-iv. 
have  been  translated  by  Eggeling,  SEE.  xii.  and 
xx  vi. 

10  Eggeling,  SEE.  xii.  p.  xxiif. 


[357] 


(  INTRODUCTION 
j  TO  THE  VEDA. 


great  advances  in  the  arts  and  institutions  of  civilization,  in  trade,  and  in  science. 
Here  also  priestly  families  and  warrior-families  attained  to  such  importance  as  to 
assert  their  independence  of  the  people,  and  so  bring  about  the  strongly  marked 
class-distinctions  that  grew  into  the  rigid  system  of  caste.  And  here,  with  the 
waxing  power  of  the  priesthood,  the  old  Vedic  religion  was  converted  into  an 
infinitely  complex  system  of  sacrifices  and  ceremonies.  To  this  period  belohgs  the 
belief  in  metempsychosis  —  a  dreadful  and  universal  reality  to  the  Hindu  mind. 
With  the  growing  tendency  of  the  Hindu  character  towards  introspection  comes  the 
system  of  hermit-life  and  the  asceticism  which  are  so  prominent  in -the  Hindu 
Middle  Age,  and  which  in  turn  led  naturally  to  the  habit  of  theosophic  speculation. 
The  sultry  air  of  Ganges-land  has  relaxed  both  the  physical  and  the  mental  fibre  of 
the  Hindu,  and  he  has  become  a  Quietist. 

§  91.  The  Hindu  character  has  been  transformed  almost  beyond  recognition. 
The  change  is  wonderful.  It  would  be  also  incomprehensible,  but  for  the  literature 
of  the  Brahmanas.1  As  a  whole  and  by  themselves,  they  are  puerile,  arid,  inane. 
But  as  the  sole  and  faithful  reflex  of  an  immensely  important  phase  in  the  develop- 
ment of  an  ethnic  type,  they  have  a  great  interest  —  an  interest  heightened  by  the 
fact  that  the  annals  of  human  evolution  hardly  present  another  type  whose  history 
can  be  studied  through  so  many  centuries  in  unbroken  continuity. 

§  92.  The  sacerdotal  class,  ever  magnifying  its  office,  has  invested  the  sacrifice 
•with  a  most  exaggerated  importance  and  sanctity.  The  sacrifice  has  become  the 
central  point  of  the  Brahman's  life  and  thought.  About  it  he  has  spun  a  flimsy  web 
of  mystery,  and  in  each  of  its  events  he  sees  a  hidden  symbolism.2  Everything  is 
not  only  that  which  it  is  but  also  that  which  it  signifies.  So  lost  is  the  Brahman  in 
these  esoteric  vagaries  that  to  him  the  line  of  demarcation  between  "  is  "  and  "  signi- 
fies "  becomes  almost  wholly  obliterated.8  What  we  deem  the  realities  of  life  are  as 
pale  shadows.  The  sacrifice  and  its  events  are  the  real  facts,  and  to  fathom  their 
mysteries4  is  omnipotence  and  salvation. 

§  93.  It  must  not  be  forgotten  that  the  phases  of  development  represented  by 
the  Mantras  and  Brahmanas  are  not  separated  by  hard  and  fast  lines.  The  oldest 
Yajus  texts  are  of  the  transition  type.  They  are  called  Saihhitas,  and  contain 
indeed  Mantras  in  abundance ;  but  the  Mantras  are  mingled  with  prose  passages 
which  are  the  first  Brabmanas.  Descriptions  of  the  sacrificial  ceremonies,  attribu- 
tions to  them  of  hidden  meanings,  accounts  of  their  origin,  legends  to  illustrate  their 
efficacy  —  such  are  the  contents  of  the  older  Brahmanas.  Conscious  philosophic 
speculation  plays  a  subordinate  part :  its  beginnings  we  can  trace  to  the  RV. 
Samhita; 5  but  the  great  mass  of  it  is  contained  in  the  later  Brahmana  literature. 

§  94.  In  this,  the  later  Brahmana  period,  the  descriptions  of  the  ritual  are 
relegated  to  systematic  treatises  (§  95) ;  and  the  theosophic  and  philosophic  passages 
become  more  lengthy  and  important,  and  receive  —  as  containing  material  appro- 
priate for  the  meditations  of  the  vX6/3ioi  or  Forest-hermits  —  the  special  names  of 
Aranyakas  6  or  '  Forest-treatises '  and  Upanisads.7  Some  of  the  best  of  these  have 

1  Characterized  by  Eggeling,  SEE.  xii.  p.  ix  f,  esp.         •  See  selection  Ixll.  and  N. 

p.  xxii-xxv.    Enumerated  by  Kaegi,  note  14  a.  8  See  Deussen,  System  des  Vedanta,  p.  8;  Miiller, 

2  See  Oldenberg,  Buddha,  19(20)f.  ASL.  313f;  or  Kaegi,  note  16. 

3  A  point  of  prime  importance  in  reading  the  end-         "  Upanisad  :  lit.  '  a  sitting  at  the  feet  of  another,' 
less  identifications  of  the  Brahmanas.  and   then  '  the  hidden  doctrine    taught  at   such  • 

4  Hence  the  constant  refrain,  ya  evam  veda  —  cf.  session.' 


IHTBODUCTION  J  fSoS"! 

TO  THE  VEDA.  )  L        J 

been  handed  down  by  tradition  as  separate  works  with  separate  names ;  and  other 
tracts  of  the  same  general  style  and  contents  have  been  written ;  but  it  must  be 
remembered  that  the  original  Aranyakas  and  Upanisads  were  integral  parts  of  the 
digested  Brahmanas.1 

Brahmanical  speculation  culminates  in  pessimistic  Pantheism,  in  the  doctrine  of 
the  misery  of  all  earthly  existence,  from  which  we  can  hope  for  redemption  only 
through  reabsorption  into  the  universal  All-in-One.  This  is  the  result  of  Brahmanical 
thought,  on  which  as  a  foundation  was  built  up  the  doctrine  and  order  of  Buddha ; 
this  the  link  that  unites  the  Brahmanic  and  the  Buddhistic  chains  of  development.2 

§  95.  The  Brahmanas  presuppose  a  thorough  acquaintance  with  the  course  and 
details  of  the  sacrifice,  and  do  not  undertake  a  systematic  exposition  thereof.  But 
when  the  ceremonies  had  grown  to  tremendous  length  and  complexity,  it  became 
necessary  to  have  manuals  giving  full  and  orderly  directions  for  the  use  of  the 
celebrant.  Such  works  are  the  '  Rules  for  the  sacrifices '  or  Qrauta-sutras,  so  called 
because  they  stand  iu  most  intimate  relation  to  the  Veda  or  '  sacred  texts '  (gruti), 
and  continually  cite  these  texts,  and  prescribe  the  manner  and  the  occasions  of  their 
employment  with  the  various  ceremonies. 

§  96.  Usage  and  observance,  crystallized  into  sacred  ceremony,  invest  the  whole 
life  of  an  Aryan  Hindu  —  nay,  even  his  pre-natal  and  post-mortem  existence.  These 
usages  differed  considerably  in  different  localities,  and  in  the  lesser  details  among 
the  different  families  of  the  same  locality.  In  part,  perhaps,  to  counteract  the 
tendency  to  diversity,  books  were  made  describing  the  observances  recognized  as 
normal  in  a  certain  school  or  community.  They  are  called  Grhya-sutras,  or  '  Rules 
of  domestic  usages.'  Here,  too,  as  well  as  in  the  sacrifice,  everything  proceeds  with 
the  recitation  of  Mantras ;  so  that  these  books  also  attach  themselves  to  certain 
Vedas  or  Vedic  schools.  The  legitimate  subjects  of  these  Rules  are  the '  Sacraments' 
(samskaras),  and  the  'Simple-sacrifices'  (paka-yajnas)  of  the  householder. 

§  97.  There  is  also  a  third  class  of  Sutras,  called  Dharma-sutras,  which  pre- 
scribe rules  for  the  every-day  life  of  those  who  would  conform  to  the  example  of  the 
virtuous.  Since  they  have  to  do  with '  agreement-conduct,'  i.e.  the  '  conduct '  (acara) 
which  has  for  its  norm  the  'agreement'  (sam-aya,  lit.  ' con-vention ')  of  those  who 
know  the  law,  they  are  also  called  Samayacarika-sutras.  The  matters  belonging 
more  properly  to  the  Grhya-sutras  are  sometimes  treated  also  in  the  Dharma-sutras. 
But  the  legitimate  subjects  of  the  latter  are  far  more  varied  than  those  of  the  former. 
They  embrace  all  sorts  of  injunctions  and  restrictions  relating  to  etiquette,  to 
eating  and  sleeping,  to  purification  and  penance,  and  to  the  details  of  the  daily  life 
of  the  student  and  householder  and  hermit,  and  even  extend  to  the  duties  of  the 
king  and  to  the  beginnings  of  civil  and  criminal  law.  In  the  order  of  development 
they  are  plainly  posterior  to  the  Grhya-sutras. 

§  98.  As  the  sacred  texts  of  the  Mantras  grew  in  sanctity,  their  dialect  and 
style  of  thought  became  obsolescent.  For  the  transmission  of  the  sacred  lore,  a 
learned  apparatus  became  necessary.  To  preserve  the  written  text  of  a  given 
'branch'  (gakha)  of  the  Veda  from  any  change  in  "one  jot  or  one  tittle,"  by 
establishing  the  relations  of  the  samhita  and  pada  pathas  (§  83)  of  that  branch, 
there  were  composed  the  phonetic  treatises,  which,  because  attaching  each  'to  a 

1  See  Whitney,  AJP.  vii.1-2.  I  manism  is  admirably  sketched  by  Oldeuberg,Buddha, 

1  The  genetic  relationship  of  Buddhism  to  Brah-  ,  Introd.,  chap's  ii.-iii. 


[359] 


t INTRODUCTION 
(  TO  THE  VEDA. 


(certain)  branch'  (prati-gakham),  are  called  Prat^akhyas.1  These  give  with  the 
utmost  minuteness  of  detail  the  rules  for  the  retroversion  of  the  pada  to  the  samhita 
readings,  and  thus  enable  us  to  establish  with  great  accuracy  the  text  as  it  was 
in  their  day.2 

§  99.  To  preserve  the  knowledge  of  the  sense  of  obsolescent  words,  there  were 
made  collections  of  synonyms  and  of  hard  words  (yA.o><r<nu),  called  the  Nighantavas,  the 
oldest  Vedic  Glossary.  Upon  the  Glossary  there  was  written,  by  the  ancient  sage 
Yaska,  a  comment  called  Nirukta,  which  is  the  oldest  extant  work  of  formal  Vedic 
exegesis,  but  which  itself  acknowledges  a  number  of  predecessors.  Among  its 
successors,  the  most  famous  is  the  great  commentary  of  Sayana8  Acarya,  ca.  1350  A.D. 
The  Anukramams  are  little  works  which  give  the  divinity,  the  "seer,"  and  the 
metre  of  each  hymn  of  a  Samhita. 


1  See  Whitney,  JAOS.  vii.339-40;  iv.259-60. 

2  The  word -texts  were  thus  converted  "from  in- 
struments more  especially  of  exegesis,  into  a  com- 


plete   and    efficient   apparatus    for    securing    the 
preservation  of  textual  purity."  —  L.c.  iv.260. 
3  Weber,  HIL.  p.  41-42. 


§  100.  It  remains  to  give  a  brief  bibliography  of  the  literature  of  the  Rigveda 
Samhita  with  mention  of  the  principal  ancillary  works  appertaining  to  it.  For  the 
bibliography  of  the  other  Saihhitas,  reference  may  be  made  to  Kaegi,  notes  8-26, 
or  to  Weber's  History  of  Indian  Literature. 


1.  Rigveda.  Saiiihita.     a.  Text-editions.   The 
first  complete  edition  was  issued  by  Aufrecht,  1861- 
63,  as  vol's  vi.  and  vii.  of  the  ISt.      Miiller's  great 
six-volumed  quarto,  with  the  full  Sarahita  and  Pada 
texts,   Sayana's   commentary,   an    index,  etc.,   was 
begun  in  1849  and  completed  in  1874.      Then  came 
the   editions   mentioned   at  the    beginning    of    this 
Reader,  in  the  Brief  List,  no's  11  and  12. 

b.  Exegesis.     The  greatest  achievements  in  Vedic 
exegesis  must  be  ascribed  to  Roth.    They  are  con- 
tained  principally  in  the  St.  Petersburg  Lexicon, 
Brief  List,  no.  5.    Grassmann's  Dictionary  and  his 
Translation  are  described  in  the  List,  no's  13  and  14. 
Professor  Alfred  Ludwig  of  Prague  has  published  a 
large  work  in  five  volumes  (Prag,  Tempsky,  1876-80) , 
entitled  Der  Rigveda.     Vol's  i.  and  ii.  contain  a 
translation  of  the  hymns  arranged  according  to  deities 
and  subjects.    Vol.  iii.  contains  an  introduction  to 
the  translation,  entitled  Die  Mantra-litteratur  und 
das  alte  Indien.    Vol's  iv.  and  v.  contain  a  com- 
mentary on  the  translation. 

c.  General  "Works.     Abel  Bergaigne's  work  en- 
titled La  religion  vedique  (Paris,  Vieweg,  1878-83. 
3  vol's)  is  a  systematic  and  encyclopedic  exposition 
of  the  religious  and  mythological  conceptions  of  the 
RV.    The  work  of  Geldner  and  Kaegi  (List,  no.  15), 
and  those  of  Weber,  Zimmer,  and  the  rest  (no's  21- 
26) ,  all  bear  more  or  less  directly  on  the  study  of  the 
Veda.    Whitney's  Oriental  and  Linguistic  Studies 
(New  York,  Scribner,  Armstrong,  &  Co.     1st  series, 
1873)  contain  among  other  things  valuable  essays  on 
the  history,  interpretation,  and  contents  of  the  RV. 
Very  recently  has  appeared  a  book  by  L.  von  Schro- 
der, Indiens  Literatur  und  Cultur  in  historischer 
Entwicklung  (Leipzig,  1887),  the  first  third  of  which 
is  devoted  to  the  Veda,  and  especially  to  the  period 
of  the  Yajurveda. 

2.  Rigveda.    Brahmanas  etc.    The  .Aitareya 
Brahmana  was  edited  by  Aufrecht — see  List,  no.  16. 


Haug  had  already  published  the  text  with  a  trans- 
lation (Bombay,  1863),  criticised  and  corrected  by 
Weber,  ISt.  ix.177-380. 

The  Aitareya  Aranyaka  is  associated  with  the 
Brahmana  of  the  same  name.  It  has  five  books  and 
was  edited  with  Sayana's  comment  by  R.  Mitra  in 
the  Bibliotheca  Indicd,  1876.  See  8BK.  i.  p.  xci  f. 

Aitareya  Upanisad  is  the  name  borne  by  certain 
parts  of  the  Aranyaka,  viz.  book  ii.,  chap's  4,  5,  6 — 
see  SEE.  i.  p.  xcvi.  The  text  was  edited  and  trans- 
lated by  Roer,  BL,  1849-63.  Miiller  gives  another 
translation,  SEE.  i.200f. 

The  (pahkhayana  or  Kausltaki  Brahmana  was 
edited  by  Bruno  Lindner  (Jena,  Costenoble,  1887). 
A  translation  is  soon  to  follow. 

The  Kausitaki  Brahmana  Upanisad  was  edited 
(with  £amkara's  comment)  and  translated  by  Cowell, 
BI.,  1861.  Another  translation,  by  Miiller,  SEE. 
i.271f ;  introduction,  ibidem,  p.  xcviii. 

3.  Rigveda.  Sutras  etc.  Afvalayana's  £rauta- 
sutra  was  edited  by  R.  Vidyaratna,  BI.,  1874. 

A9valayana's  Grhya-sutra  was  edited  (with  trans- 
lation) by  Stenzler — see  List,  no.  17.  English  ver- 
sion by  Oldenberg,  SEE.  xxix. 

£ankhayana's  Qrauta-sQtra  was  edited  by  Alfred 
Hillebrandt,  BI.,  1886. 

£ankbayana's  Grhya-sutra  was  edited  in  1878  by 
Oldenberg,  ISt.  xv.1-166,  with  translation.  English 
version  by  Oldenberg,  SEE.  xxix. 

No  Dharma-sutra  is  certainly  known  to  be  attached 
especially  to  the  RV.  Samhita. 

The  RV.  Prati9akhya  was  edited  by  Regnier  (JA., 
1856-58),  and  by  Muller  (Leipzig,  1856-69).  Each 
editor  gives  a  translation . 

The  Nirukta,  with  the  Nighaijtavas,  was  edited 
and  elucidated  by  Roth  (Gottingen,  1848-52). 

The  Anukramani  of  Katyayana  was  edited  with 
valuable  accessories  by  Arthur  A.  Macdonell  in  the 
Anecdota  Oxoniensia,  Oxford,  1886. 


NOTES  TO  { 
PAGE  69.  { 


[360] 


NOTES  TO  PAGE 


Selection  XXXI.  KV.  i.  1.  Hymn  to 
Agni,  the  Fire-god.  —  Translated  by  "Whit- 
ney, Century  Magazine,  1887,  xxxiii.  915. 
Respecting  Agni,  see  Kaegi,  p.35(50)f,  and 

N.119f. 

—THE  METRE  is  gayatri.  Each  stanza 
(re)  consists  of  three  octosyllabic  padas  with 
iambic  cadence  —  see  Kaegi,  p.24(34)  and 
N.85.  Observe  that,  if  the  stanza  be  a  triple 
one,  the  strophe  usually  consists  of  three 
stanzas  and  the  hymn  of  a  multiple  thereof. 

—In  respect  of  frequency,  the  order  of 
the  metres  in  the  RV.  is  :  first  the  tristubh 
(about  |  of  RV.);  then  the  gayatri  (about 
J) ;  then  the  jagati  (about  \ )  —  see  Haskell, 
JAOS.  xi.p.lx  =  PAOS.  May,  1881. 

LINES  1-2.  ile,  v'ld :  accentless,  592 :  for 
the  new  letter,  see  p.  291  If  8,  and  Whitney, 
5  end.  — RV.x.2.5  plays  on  the  etymology 
of  rtv-ij  thus  :  agnlr  •  •  devan  rtu-g6  yajati. 
—For  superl.,  471. 

3.  purvebhis,   330,  Vedic   instr. :    for  r 
final  w.  initial  r,  Whitney,  14  end. 

4.  U.f.  devans  a  ihd.     This  interesting 
combination  is  really  the  result  of  a  historic 
survival,   and    is   fully   explained    at    209. 
Observe  that  an,  though  transliterated  with 
two  letters,  is  a  simple  nasalized  vowel,  209  a. 

—  a  •  •  vaksati :    position   of   prefix,    1081 ; 
accent  of  verb  form,  1082 ;  v'vah,  aor.  sub., 
8931. 

5-6.  agnavat,  700:  use  of  mode,  576: 
subject  indefinite,  —dive-dive,  1260.  — 
yagasam,  1151.2a. 

7-8.   agne,  acct,  3143.     —  asi,  acct,  595  a. 

—  Position   of   clauses,  512a.      —Locative, 
304  a. 

1O.  a  gamat,  true  aor.  subjunctive  (8362), 
corresponding  to  the  ind.  agan  (833):  see  558. 

11-12.  tvam  may  be  read  tuam.  Observe 
that  in  the  Veda,  when  rhythmically  read, 
hiatus  is  common  — 1133.  —agne  is  at  the 
beg.  of  a  new  pada,  3143.  —U.f.  tava  id 
tad  satyam.  —Lit.  'Just  what  pleasant 
thing  thou  wilt  (—  wiliest  to)  do  for  the 
pious  man,  of  thee'  indeed  that  (is)  real  or 
unfailing  '  —  i.e.  '  Whatever  blessing  thou 


dost  purpose  to  grant,  that  thou  never  fail- 
est  to  bestow/ 

13-14.  U.f.  upa  tva  (4913)  agne  (accent- 
less)  •  •  •  a  imasi  (5481),  Vi+upa^a. 

15-16.  The  accusatives  are  to  be  taken 
w.  tva.  —We  may  pronounce  adhvaranaam 
(1133),  or  leave  the  pada  catalectic.  —U.f. 
gopam.  —In  pada  c,  we  must  pronounce 
sue,  in  order  to  produce  an  iambic  cadence. 

17-18.  S&  •  •  bhava,  see  ta  2.  -  U.f. 
sunave  agne:  for  treatment  of  the  acct  in 
combination,  see  135,  example  4. 

—  Observe  that  —  as  the  metre  here  shows 
—  padas  a  and  6  are  always  independent  of 
each  other  as  regards  euphonic  combination, 
and  that  —  as  here  —  the  written  text,  with 
perverse  consistency,  always  combines  them 
when  this  is  possible. 

— sacasva,  pada,  sacasva,  248  c.  —Pro- 
nounce su-astaye. 

NOTES  TO  PAGE  7O. 
SELECTION  XXXII.  RV.  i.  32.  Indra 
slays  the  dragon.  —  Respecting  Indra  and 
the  natural  significance  of  the  myths  about 
his  battles,  see  Kaegi,  p.  40(57)f,  N.141f; 
and  Perry,  JAOS.  xi.H7f. 

—  The  "hymn"  appears  to  consist  of  two 
separate  pieces  —  see  N.  to  7020.  The  catenary 
structure  is  noticeable  in  some  pairs  of  stan- 
zas (1-2;  3-4)  —see  Kaegi,  p.  24(34). 

—  THE  METRE  is  tristubh.     The  old  Vedic 
tristubh  is  much  more  free  than  that  of  the 
classical  Sanskrit;    but  its  most  important 
feature,  the  cadence,  is  the  same  —  see  p. 
316,  §  43. 

For  statistics,  see  Haskell,  JAOS.  xi.p.lxii 
=  PAOS.  May,  1881.  For  a  discussion  of 
its  development,  see  Oldenberg,  ZDMG. 
xxxvii.55f. 

1.  Pronounce  viriani  and  (line  3)  svariam, 
and  see  Whitney,  84  b.     —  pra  vocam,  aug- 
mentless  aorist  (847  end),  as  improper  sub- 
junctive (563),  with  future  mg  (576). 

2.  U.f.  ahan  (637)  ahim;  anu  apas  ta- 
tarda.     Note  juxtaposition  of  perf.  w.  impf. 
and  see  8232.     -pri  abhinat,  vlrtiid,  692. 


[361] 


NOTES  TO 
PAGE  7O. 


3.  gigriyanam,  807.      —  Indra's  special 
attribute  is  his  "  beloved  thunderbolt,"  of 
which  the  Epos  fables  much,  ZDMG.  xxxii. 
296. 

4.  '  Like  lowing  kine,  —  flowing  suddenly 
to  a  sea,  down  came  the  waters.'    The  point 
of  comparison  is  the  noise.     —  samudrdm, 
perhaps  '  to  a  gathering  of  water,  so  as  to 
form  one  '  —  not  necessarily  '  to  the  ocean.' 

5a.  Pronounce  avrmta,  1354  (important): 
in  the  AV.,  ii.5.7,  the  augment  is  written. 
Cf.  7017N.  -s6mam:  see  Kaegi,  p.  72(99), 
and  notes  288-94 ;  also  Roth,  ZDMG.  xxxv. 
680f  and  xxxviii.!34f. 

5b.  Pronounce  trikadrukesu  a-,  and  ob- 
serve that  final  -u  is  almost  never  to  be 
pronounced  as  -v  when  so  written.  —  Cf.  RV. 
ii.15.1,  which  seems  to  consist  of  reminis- 
cences of  the  beg.  of  this  hymn. 

6.  '  The  Rewarder  took  the  missile  bolt  — 
smote  him,  the  first-born  of  dragons.'  — 
ahan  (593)  has  for  direct  object  the  enclitic 
enam,  '  him,'  or,  more  correctly,  '  im,'  since 
the  English  pronoun  him  loses  its  h  when 
enclitic.  The  enam  is  then  explained  by  an 
appositive.  So  797. 

7-8.  U.f .  yad  indra  ahan  •  •,  at  mayinam 
aminas  pra  uta  •  •.  '  When,  O  Indra,  thou 
smotest  •  •,  and  (uta)  thereupon  broughtest 
to  nought  the  wiles  of  the  wily,  thereupon 
bringing  forth  the  sun,  the  day,  the  dawn, — 
then  soothly  foundest  thou  no  enemy.' 

—The  first  at  continues  the  force  of  yad 
through  pada  b,  as  the  acct  (595a)  of  aminas 
(\/2mi)  shows.  —Position  of  pra,  10812.  — 
Order  in  pada  c  is  unnatural :  expect  '  dawn, 
sun,  (full)  day.'  —Pronounce  suriam.  — 
dyam,  361d:  vocab.,  under  div.  —  usasam 
and  kf  la :  see  references  in  vocab. ;  the  pro- 
longations are  in  the  even  syllables  of  the 
cadence.  —  vivitse,  798a. 

9.  Pronounce  viansam :  cf .  Whitney,  84a. 

10.  kuligena,  248b.     — vi-vrkna,  nom.  pi. 
neut.,  common  in  Veda,  for  -and:   Vvragc. 
— gay-a-te,  transition-form  (749)  from  root- 
class,  for  ge-te  (629). 

11.  a   hi   juhv-e    (alternative   form   for 
juhuv-e),  Vhu+a:  acct,  595d:  subject,  Vritra. 

12a.  '  He  (Vritra)  did  not  escape  (Vtr, 
899a)  the  shock  of  his  (Indra's)  weapons.' 


12b.  'The  (cloud-)  rifts  he  crushed 
together,  who  had  Indra  as  his  conqueror.' 
That  is,  the  monster,  in  his  retreat  or  his 
fall,  crushed  into  a  shapeless  mass  his 
already  riven  cloud-castles.  This  is  forced. 
If  we  dared  emend  the  air.  \.  rujanas  to 
rujanas  (8403),  we  might  render,  '  Broken, 
he  was  (then)  completely  crushed*  (998b). 

— indra-gatru:  later  books,  e.g.  C,Br.  i.6. 
310,  lay  great  stress  on  the  correct  accentu- 
ation of  this  word ;  indra-gatrtL,  '  conqueror 
of  I.,'  would  be  blasphemy.  See  Indische 
Studien,  iv.368 ;  or  Roth,  Nirukta,  p.  xix. 

13b.  U.f.  a  asya  •  •  jaghana,  see  Vhan+a. 
Subject  here  is  Indra. 

14.  See  vfsan.      —See  \bliu,  desid.      — 
agayat,  629.     —Pronounce  vi-astas,  Whit- 
ney, 84a. 

15.  'Over  him,  lying  so,  crushed    like 
(na)  a  reed,  the  waters  go,  flowing  for  man- 
kind (lit.  the  waters  of  man,  flowing,  do  go).' 
So  Pischel,  ZDMG.  xxxv.717-24.     P.  thinks 
that  the  original  text  was  manoriihanaati, 
i.e.  manos  (cf.  7319)  uhanas  (Vvah4,  pres. 
mid.  ppl.,  6198)  ati,  and  that  the  author  of 
the   pada   text   divided    it   wrongly,   mano 
ruhanas,  changing,  of  course,  n  to  n. 

—If  manas,  like  anjas,  could  pass  for  an 
instr.,  we  might  render  '  (With  a  will,  i.e.) 
Lustily  rising,  the  waters  overwhelm  him.' 
— amuya,  'so,'  w.  a  sneer:  cf.  atra,  89*N. 

16.  pari-atisthat,   acct,   595a,   1083.     — 
tasam  limits  only  the  first  member  of  the 
foil.  cpd. 

17.  Note   relation   of   acct    and    mg    in 
vrtraputra.     —  U.f.  indras  asyas:  observe 
the   accordance   between    the   written    and 
spoken  form  here  —  see  1354,  and  cf .  TO5*!*. 
— vadhar,  'weapon'  of  V's  mother,  not  of 
Indra. 

18.  Translated,  777b.      —  danus,  fem.,= 
V's  mother.      —  gaye,  see  613 :    similarly 
duhe,  8016,  ige,  928. 

19-2O.  '  The  waters  overwhelm  V's  hid- 
den body,  that  was  put  down  in  the  midst 
of  •  •.  In  long  darkness  lay  (a^agayat, 
629)  he  who  was  vanquished  by  Indra.' 

—  Here  the  narration  comes  to  an  end, 
Stanzas  1-10  form  a  brief  but  complete  epic. 
The  same  general  theme  is  treated  again  by 


N'OTES    TO  | 

PAGE  7O.  i 


[362] 


stanzas  11-14.  Rik  15  seems  to  be  a  later 
addition 

21.  dasapatnis:  after  I's  victory,  the 
waters  are  called  (x.43.8)  arya-patnis,  '  hav- 
ing the  Aryans  as  masters,'  or  '  having  a 
gracious  (god)  as  master.'  —  panineva 
gavas  (see  g6) :  the  rain-giving  clouds  are 
often  called  '  cows.'  These  are  pent  up  by 
a  malicious  demon  (Pani),  and  their  milk, 
the  refreshing  water  of  heaven,  is  withheld 
from  man. 

Curiously,  the  natural  basis  of  this  simple 
myth  is  so  far  forgotten  that  the  myth  itself 
is  here  made  to  furnish  a  simile  for  the  very 
phenomenon  from  which  it  is  the  poetic 
outgrowth. 

NOTES  TO  PAGE   71. 

1.  'The  orifice  of  the  waters  which  was 
closed  up  —  he  who  slew  (805,  209)  Vritra 
opened  that.'  Waters  conceived  as  if  pent 
up  in  some  mighty  cask. 

2-3.  '  A  horse's  tail  becamest  thou  then , 
O  Indra,  when  on  his  lance  he  (V.)  impaled 
thee.  —  As  god  alone,  thou  conqueredst  •  •  •. 
Thou  didst  let  loose  the  seven  streams  (but 
see  sapta)  to  flow'  (lit.  'for  flowing,'  v'sr, 
970b,  982). 

—In  fighting  with  demons,  Indra  some- 
times gets  roughly  handled  for  a  while  (so 
iv.18.9).  Such  I  conceive  to  be  the  situa- 
tion here.  Pada  a  is  the  crux.  Possibly  a 
magic  transformation  is  intended.  V.  im- 
pales I.  on  his  lance;  but  straightway  the 
god  becomes  a  great  sweeping  trail  of  vapor. 
Very  differently  Bergaigne,  Eel.  V€d.  iii. 
61-62. 

—It  seems  unavoidable  to  join  deva  ekas 
withe:  cf.i.33.4andi.!65.6  =  731*.  -Second 
ajayas  begins  a  new  clause  :  hence  acct,  593"2. 

4.  Explained  under  ya4 :    asmai  means 
Vritra.     -akirad  dh-,  163.     -Cf.  what  is 
said  of  Yahve  at  Psalm  xviii.13,14. 

5.  yuyudhate,  800a.      —  U.f.  ut£  apari- 
bhyas  (see  apara).      —  vi  jigye,  787.      — 
'  Indra  was  victor  (both  for  the  time)  while 
he  and  Ahi  fought  and  (utd)  for  the  future.' 

6-7-  '  What  avenger  of  Ahi  sawest  thou, 
Indra,  when  in  the  heart  of  thee  having  slain 
(him)  fear  did  come  —  when  nine  and  ninety 


streams  as  an  affrighted  hawk  the  skies  thou 
didst  cross  1 '  This  may  refer  to  a  time 
when  —  after  all  the  aerial  commotion  (i.e. 
Indra's  battling) — the  rain  refused  to  fall 
and  the  uncleared  heaven  signified  Indra's 
retreat.  Reminiscences  of  this  legend  occur 
at  TS.  ii.5.3:  cf.  MBh.  v.9.27  =  255  and 
10.43  =  334,f.  -jaghnusas,  805. 

8-9.  See  \ya  1  and  \sa.  —U.f.  sas  id  u 
(176b)  •  •  aran  na  •  •.  -Gen.,  297c.  - 
Tenses,  8232. 

SELECTION  XXXIII.  RV.  i.50.  To  Surya, 
the  Sun-god. — Respecting  Surya,  see  Kaegi, 
p.  54(76).  The  hymn  is  rubricated  at  1063. 
It  is  still  used  in  India,  at  the  Midday  Ser- 
vice. It  was  made  the  text  of  a  linguistic- 
mythological  comment  of  225  pages  by  W. 
Sonne,  KZ.  vol's  xii.-xv. ! 

In  the  textus  receptus,  the  hymn  has  13 
stanzas.  I  have  given  only  1-9.  In  the 
first  strophe,  stanzas  1-3,  the  god  is  men- 
tioned only  in  the  3d  person.  In  the  second 
strophe,  he  is  addressed  in  the  2d  person; 
and  so  also  in  the  third  strophe,  excepting 
—  as  often  —  the  final  stanza  (9). 

—That  stanzas  10-13  are  later  additions  is 
proved  by  their  contents  and  language  and 
their  (differing)  metre.  This  proof  is  con- 
firmed by  the  fact  that  the  corresponding 
passage  of  the  AV.,  xiii.2.16-24,  has  only 
stanzas  1-9 ;  and  also  by  the  fact  that  only 
1-9  are  prescribed  to  be  used  in  the  ritual  — 
see  Bezzenberger's  Beitrage,  viii.198,  ZDMG. 
xxxviii.475,  JAOS.  xi.p.cxcii  =  PAOS.  May, 
1884,  and  AGS.  ii.3.13  and  comment,  and  cf. 
8710N.  Moreover,  the  addenda  are  at  the  end 
of  an  anuvaka —  cf.  JA.  S.viii.  207=15. 

1O.  See  u2.  — jatavedasam,  see  vocab. : 
although  'All-possessor'  was  very  likely  the 
primary  mg  (Whitney,  AJP.  iii.409),  yet  the 
mg  'All-knower'  also  seems  to  have  been 
associated  with  the  word  early  and  commonly 
(Eggeling,  SEE.  xxvi.p.xxxi).  For  analogous 
cases,  see  h6tr  and  yama  in  vocab. 

In  the  present  —  very  unusual  —  applica- 
tion of  the  epithet  to  Surya, 

&s  ira.vr'  e'cpopa  /cal  •KO.VT'  tiranovfi, 
the  latter  phase  of  mg  predominates. 


[363] 


NOTES  TO 
PAGE  72. 


11.  '  That  every  man  may  see  the  sun, 
lit.  for  every  one  for  beholding  the  sun.' 
See  dig  and  read  969,  970a,  and  982.  - 
vigvaya,  524-. 

12-13.  ty6  belongs  logically  with  nak- 
satra  ni;,  but  is  conformed  in  gender  to 
tayavas.  —With  this  simile,  cf.  RV.  x. 
189.2.  —See  yatha4.  — yanti,  no  acct, 
595a2.  — suraya,  'for  the  sun,  i.e.  to  make 
way  for  the  sun.'  Render: 

Off —  like  as  robbers  —  slink  away 
Yon  constellations  with  their  beams 
Before  the  all-beholding  Sun. 

14.  adrgram  (834b  end)  •  •  vi  (10812)  — 
passively,  998b :  equiv.  to  vy-adrksata,  882. 
— janan,  209. 

18-19.  See  pratyancS.  —  Pronounce  de- 
vanaam,  1133.  — pratyann,  210.  —Pro- 
nounce siiar  (Whitney,  84b) :  reg.  written 
siivar  in  TS.  —  siiar  drge, 'a  light  to  be- 
hold' (cf.  6av/j.a  Itieadai),  here  equiv.  to  'a 
glorious  light.' 

2O  and  721.  yena,  509  end.  — pavaka: 
see  ref "s  in  vocab. ;  this  word  the  redactors 
persist  in  miswriting ;  it  is  a  typical  mistake 
belonging  to  the  second  stage  of  the  tradi- 
tion —  see  p.  354,  §  79,  and  KZ.  xxvi.60. 

— janan  anu :  if  joined  w.  ppl.,  render 
'stirring  or  busy  among  (so  RV.  viii.9.2b) 
his  fellows;'  if  w.  pagyasi  (acct,  595a), 
'over  the  peoples  thou  dost  look  on  busy 
man.'  —Pronounce  tuam. 

—  STROPHE  2,  stanzas  4,  5,  6.  Some  join 
6  with  7  —  possible,  but  very  hard.  It  is 
better  to  regard  6  as  a  parenthesis  in  which 
the  poet  turns  suddenly  from  Surya  to 
Varuna.  The  latter  is  the  personified  vault 
of  heaven,  and  the  sun  is  naturally  his  eye 
(RV.  vii.63.1),  and  to  mark  the  deeds  of 
restless  man  is  his  proper  function  [Kaegi, 
p.65(90)].  Yena  then  refers  to  stiar,  and 
cakaasa  is  in  explanatory  apposition  w. 
yena.  We  may  render  4,  5,  6  thus : 

Thou  goest  onward,  all-beheld. 
Thou  makest  light,  god  Suria. 
Thou  shinest  to  the  end  of  heaven. 
Turning  thy  face  upon  the  folk 
Of  gods,  of  men,  or  all  the  world, 
Thou  risest  up,  thou  glorious  light — 
With  which,  as  eye,  bright  Varuna, 
Over  the  peoples  thou  dost  look, 
To  mark  the  deeds  of  restless  man. 


NOTES  TO  PAGE   72. 

2-3.  U.f.  vi  dyam  (see  div)  esi,  rajas 
(171*)  prthri,  aha  (425d)  mimanas  (Vlma4: 
see  661,  655)  aktiibhis  ('with  beams'), 
pagyan  (2022).  —'Beholding  (in  pregnant 
sense)  the  generations,  i.e.  while  generations 
come  and  go.' 

4-5.  J.  Burgess,  Arch.  Survey  of  Western 
India,  Kdthidwdd  and  Kacch,  p.  216,  men- 
tions temple-images  of  Surya  with  a  halo 
(cf.  gociskega)  and  borne  by  'seven  steeds,' 
see  plate  lxv.2.  Cf.  Kaegi,  N.  205. 

6-7.  ayukta  (834b),  'hath  just  yoked.' 
— See  356  and  356*.  —  svayuktibhis,  Sayana 
rightly,  svaklya-yojanena. 

SELECTION  XXXIV.  RV.  i.97.  To  Agni. 
See  Preface,  p.  v,  note  4.  —  Rubricated  at 
1063.  Recurs  AV.  iv.33.  The  refrain  or 
burden,  pada  c,  of  each  stanza,  is  a  mere 
repetition  of  pada  a  of  stanza  1 ;  it  has  no 
necessary  connection  with  the  rest  of  each 
stanza,  although  it  happens  to  fadge  well 
enough  in  the  first  and  in  the  last  three. 

Grassmann  and  Ludwig  make  apa  •  • 
g6gucat  of  the  refrain  a  3d  s.  subjunctive 
(10082)  — '  let  him  drive  •  • ' ;  but  this  would 
require  an  accentless  gogucat. 

We  may  therefore  disregard  the  refrains 
entirely  and  group  the  remaining  eight 
couplets  [each  consisting  of  two  octosyllabic 
verses],  two  and  two,  into  four  stanzas  of 
four  verses  each. 

8-11.  See  Vguc+apa  and  guc+a:  apa  •  • 
g6gucat  is  pres.  ppl.  of  intensive  conjuga- 
tion (1012)  —  no  nasal,  444.  —U.f.  gugugdhi 
a,  perf.  impv.  of  primary  conjugation,  813. 
—Three  instrumentals  (line  10),  365.1. 

STANZA  1  [made  by  grouping  stanzas  1,2] 
may  be  rendered: 

Driving  away  with  flames  our  sin, 
Airni,  bring  welfare  with  thy  light. 

{Driving  away  with  flames  our  sin.] 
With  prayer  for  fertile  fields,  for  wealth, 
And  prayer  for  good,  we  sacrifice  — 

[Driving  away  with  flames  our  sin.] 

12.  With  pra,  supply  jayeta  in  a  and 
jayeran  in  6.  —  bhand-isthas  (superl.  to 
bhad-ra,  v/bhand,  467) ,'  brightest,  luckiest '  * 
— asmakasas,  330  end. 


NOTBS   TO i 

PAGE  73.  i 


[364] 


14.  pr&  yat  sc.  jayeran  (760.3),  'that 
they  may  be  propagated  =  that  offspring 
may  go  forth  from  them '  —  and  so  in  the 
other  clauses  of  lines  12  and  14. 

—In  lines  12  and  14,  the  yad's  seem  to 
introduce  final  clauses  expressing  the  pur- 
pose of  yajamahe,  line  10.  In  line  16, 
Whitney  makes  yad=  '  as,  just  as.'  For  all 
the  yad-clauses,  Grassmann  seeks  principal 
clauses  in  the  refrains. 

STANZAS  3^  and  5$.  '  [We  sacrifice,]  in 
order  that  (offspring  may  go)  forth  from 
the  luckiest  of  them  (?) ;  and  forth  from  our 
patrons ;  that  offspring  may  go  forth  from 
thy  patrons,  Agni,  —  forth  from  us  (who 
are)  thine, 

'As  forth  from  mighty  Agni  on  all  sides 
go  the  rays.  For  thou,  0  (God)  who  hast  a 
face  on  all  sides,  on  all  sides  dost  protect.' 

2O.  '  Bring  us  across  the  (stream  of)  foes 
as  with  a  boat.'  See  nad  and  v'2pr+ati. 

NOTES  TO  PAGE  73. 
2.  Pronounce  B&  nah  sindhviva  navdya, 
w.  elision  of  -m  and  combination :  instance 
of  a  text-error  of  the  second  stage  of  the 
tradition  —  see  p.  354,  §  79  and  KZ.  xxvi.61, 
and  cf.  787.  —  See  i&2  end.  —  ati  parsa 
(248c),  >/2pr,  impv.  of  s-aor.,  896. 

SELECTION  XXXV.  KV.  i.165.  Indra 
and  the  Maruts.  —  Respecting  the  Maruts 
and  their  relations  to  Indra,  see  Kaegi,  p.  39 
(56),  and  Bergaigne,  La  religion  ve"dique,  ii. 
369f,  392,  and  esp.  the  interesting  article  of 
Oldenberg,  Akhydna-hymnen  im  R  V.,  ZDMG. 
xxxix.60-65.  The  hymn  is  the  first  of  a  col- 
lection of  eight  Marut  hymns  (165-172), 
concerning  whose  arrangement,  see  Olden- 
berg,  I.e.  We  have  here  the  beginnings  of 
poetry  in  epic-dramatic  form  —  cf .  Preface, 
p.  iy,  note  7.  This  hymn  has  been  admi- 
rably translated  by  Roth,  ZDMG.  xxiv.302 
(or  Siebenzig  Lieder,  p.  84) ;  English  version 
by  Whitney,  North  American  Review,  1871, 
cxiii.182  =  OLSt.  i.144.  It  is  also  translated 
with  comments  by  Max  Miiller,  R  V.  Sanhita, 
translated,  etc.,  i.!62f.  I  give  the  "story  of 
the  hymn  "  abridged  from  Roth-Whitney. 

STANZAS  1-2.   The  poet  inquires  whither 


the  Maruts  are  going  and  how  they  are  to 
be  detained  at  the  sacrifice.  The  implicit 
answer  is  '  With  praise.'  This  then  is  accom- 
plished in  the  dialogue,  where,  although 
greatest  glory  is  given  to  Indra,  the  god  in 
turn  lauds  them  generously. 

STANZAS  3-4.  The  Maruts  ask  why  Indra 
is  going  alone,  without  them,  his  usual  com- 
panions. —  Indra  answers  evasively  that  he 
is  on  the  wa}-  to  a  sacrificial  feast. 

STANZAS  5-6.  The  Maruts  are  eager  to 
go  with  him.  —He  retorts  that  they  were 
not  so  eager  when  he  went,  alone,  and  slew 
the  dragon. 

STANZAS  7-8.  The  Maruts  remind  him 
that  they  have  helped  him  do  great  things 
and  can  be  most  useful  allies  in  the  future. 

—  Not  inclined  to  share  his  glory  with  them, 
he  boasts  again  of  his  exploits. 

STANZAS  9-12.  The  Maruts  acknowledge 
his  might  this  time  without  reserve  and  to 
his  satisfaction.  —  Indra,  vaunting  himself 
once  more  (10),  thanks  them  for  their  hom- 
age (11),  and  declares  that  the  sight  of  them 
delights  his  heart  (12). 

STANZAS  13-15.  The  poet  (Agastya)  turns 
to  the  Maruts  directly  and  asks  them  to 
recognize  and  reward  his  skill  and  devotion. 

4.  v'myaks+sam,  perf.  (785,  794b)  as  pre- 
terito-present.     —Lit.  '  With  what  common 
course  (? )  have  they  kept  together  ?  i.e.  upon 
what  common  journey  are  they  together  1 ' 

5.  mat!,   Classic    matya,   340.      —  U.f . 
kiitas  a_itasas  (v'i,  330  end)  ete  ?    arcanti 
(accent-combination,    1352)    §usmam  —  ace. 
as  in  aytavi^fffOai  ira\T]v.    —  vasuya,  as  at  7210. 

7.  See  manas2.       —  Vram4 :    read   869, 
864,  and  856. 

8.  Pronounce  tuam  indra,  as  5  syllables. 

—  mahinah   sann,   'being    (usually)   gay': 
Roth-Whitney,   'though   (else   so)   blithe'; 
concessive    force    doubtful:    perhaps   they 
mean   a  gentle   reproach   for  his  slighting 
their   company  — '  Why   go'st    thou  alone, 
and  so  merry  withal  ?  ' 

9.  'Thou  talkest  (usually),  when  going 
along  with    (us)    moving   onward.'      —See 
Vr+sam.    Both  ppls  are  of  the  root-aorist, 
8403.     —voces,  854.     — harivas,  454b.     — 
yat  te  asme  (loc.  4922),  'which  (is)  to  thee 


[365] 


NOTES  TO 

PAOK74. 


on  our  score,  lit.  on  us,'  i.e.  'which  thou  hast 
against  us.' 

10".  gam,  '  (are)  a  joy,"  pred.  to  all  three 
subst. 

lOb.  See  9\isma2.  —  iyarti,  v'r,  643c. 
— pra-bhrtaa,  '  (is)  ready,'  begins  a  clause. 

11.  '  They  [men]  are  making  supplication 
(to  me) ;  they  are  enticing  (me)  with  invo- 
cation   (uktha,   as    instr.   s.).      These    two 
(ima,  501  end)   coursers  here  are  carrying 
me  (lit,  us)  unto   (iccha)  them '  (ta  =  tani, 
495   end:    the   good    things    mentioned    in 
pada  a). 

12.  vayam,  '  we,'  i.e.  the  few  who  are 
conceived  as  speaking  for  the  whole  troop. 

—  See  Vyuj3 :  cf .  8403.    —Pronounce  tamiah 
gumbh- :    notation    explained   by  Whitney, 
90b-.     See  tana  under  tanii  and  see  \f2c_ubh. 

—  The  spokesmen  designate  their  '  compan- 
ions '  as  '  free '  in  order  to  magnify  the  value 
of  their  readiness  to  follow  Indra. 

13.  U.f.   etan    (not   etan) :    the   Maruts 
drive   a   dappled    team  of   does    or  mares. 

—  See  Vyuj+upa:   yujmahe  is   a  root-class 
present  (612a),  used  with  future  mg  (Ilia.). 
-U.f.  mi  |  indra  (3148).     -See  IsvadhaS. 
— babhutha,  798b. 

14.  kv&  sya,  Whitney,  90b2:  pronounce 
kiia  sia  •  •  svadhasid.     —sya,  'that'  (wish 
for  my  company),  just  mentioned,  line  13. 
They  did  leave  him  in  the  lurch  once  —  see 
821N.       —  U.f.     ydd  •  •  sam-adhatta :     see 
Vldha+sam  and  668. 

15.  Pada-text   aham  hi   ugrdh.      —See 
under  v'nam :  for  gen.,  see  297c  end,  and  cf . 
778. 

16.  bhuri,  ace.  n.,  may  be  either  pi.  (340) 
or  sing.     —  Pischel  shows  that  asme  may  be 
used  as  instr.  (or  gen.)  also.     'With  (=in 
company   of)   us   combined,   (and)    by   our 
united   prowess.'      —  Pronounce   yiijiebhis, 
pauhsiebhis. 

17.  krnavama  (248c),  pres.  subjunctive 
(700)  of  v'kr,  71-5.      -kratva,  Classic  kra- 
tuna,  342.     — maruto,  voc. :  the  spokesmen 
call  on  their  companions  to  bear  them  wit- 
ness.     But  the  reading  maruto,  nom.,  has 
been  suggested.   —  Seeyad4end.   —  vagama, 
614. 

18.  vadhim,  904a.     -babhuvan,  802. 


19.  Compare  7015N. 

20.  See  a-nutta  and  dnu-tta  in  vocab. 
-Seea3.    -See  V2vid3and  6193.    -Either, 
'Entirely  invincible  for  thee  is  surely  nothing. 
Not  (one)    like   thee   is   found   among  the 
gods ' ;    or,  '  Entirely  granted  thee  is   (the 
fact)  that'  surely  no  one  (nakis  •  •  mi,  double 
neg.  =  single)  like  thee  etc.'     Cf.  KZ.  xxvi. 
611  and  JAOS.  xiii.p.c  =  PAOS.  May,  1886. 

NOTES  TO  PAGE  74. 

1.  nigate:   acct,  596  and  597,  cf.  899N.; 
the  object  (tva)  is  to  be  understood  from 
what  precedes.    —  Roth  emends  to  karisyah, 
see  938. 

2.  Pronounce  ekasya  cin  me  vibhii  astu 
6jas.    —  ya=yani.    See  nd3.  'Whatsoever 
things  (I  am)  having  ventured,  (those)  I  will 
accomplish    (subjunctive  =  fut.    ind.,    576) 
wisely  (365.1).' 

3.  This  vidanas  may  be  referred  to  Vivid. 
— cyaVam,  563,  743.    —  ige,  as  1st  pers.  here. 
— « What  things  I  may  undertake,  just  T, 
Indra,  am  master  of  tliCm.' 

4.  U.f.  amandat  ma  marutas  st-,  17oa  : 
cf.  7412N.    — yad  •  •  brdhma  cakra,  a  subject- 
clause  co-ordinate  with  st6mas. 

5.  mdhyam,  appositive  to  me.     —  sakhye, 
343a.      — taniie  tanubhis,  'for  myself,  by 
yourselves  (vestra  sponte),  i.e.  for  me,  spon- 
taneously or  heartily.' 

6.  See  evd  1  end.     —  Roth  suggests  the 
emendation  anedyah  (anediah),  as  nom.  pi. 
m. ;  or  else  anedyagravah.     —U.f.  a  isas 
dadhanas. 

7.  sam-caksia,  993a.      —  acchanta  (cch, 
227 ),  for  a-chant-s-ta,  883, 233b.  See  V2chad. 
-chadayatha  (248c),  subjunctive,  1043.2. 

—  'In  very  truth  these  (are)  appearing 
good  unto  me,  blameless,  putting  on  glory 
(and)  strength.  Ye  of  shining  hue  have 
delighted  me,  upon  looking  at  (you),  O 
Maruts,  and  delight  ye  me  now.' 

8.  See  s'mah.      —  pr&  yatana,  618.     — 
sakhlnr,  209. 

9.  See  Vvat.     —  bhuta,  835.     —  navedas, 
415e,  as  nom.  pi.  m. 

—The  accent-rules  for  the  oblique  cases 
of  the  pron.  root  a  (cf.  502)  are  simple  and 
entirely  natural.  Thus : 


NOTES  TO  i 
PAGE  74.  ' 


[366] 


A.  If  the  form  is  used  adjectively,  dis- 
tinguishing '  this '  thing  from  others,  it  is 
accented  (749 ;  928,  7918).  B.  So  also  if  used 
as  an  emphatic  substantive  pron.  (8315,  1034 
asmat). 

C.  But  if  used  as  an  unemphatic  sub- 
stantive pron.,  'his,  her,  him,  their,  them/ 
it  is  accentless  (8316,  703,  71",  743,  8817,  and 
very  often).  In  this  case  the  form  cannot 
stand  at  beg.  of  pada. 

10.  The  a  has  pregnant  mg  (cf.  Vguc+a 
and  -rapa)  and  goes  w.  both  duvasyat  (5622) 
and  cakre.     —Both  verbs  depend  (595)  on 
yad.      —  Pronounce  maaniasy a.     — '  When 
the  singer  entices    (you)    hither   as   to   an 
oblation,  (and  when)  the  wisdom  of  Mana's 
son  has  brought  us  hither  — .' 

—  Roth  would  expunge  one  d  and  read 
duvasya,  instr.  (365.1)  of  duvasya  (11496), 
'  with  an  honoring,  i.e.  reverently.'  The 
passage  is  a  desperate  one. 

11.  U.f.  a  u  su  vartta  (irreg..  839)  •  • 
accha.      See   su  1  and   Vvrt+a.      —  ima  = 
imani.     —  arcat,  743. 

12.  va    st6mo,   u.f.   vaa   st6mas,   173a: 
similar   combinations   at   7917,   vipras   st-; 
8117,  ajayas  sp- ;  871 ;  928 ;  74* ;  per  contra, 
47U.    — iyam  here  refers  back  —  see  1  idam. 
—  See  gir. 

13.  U.f.  a  isa  yasista  (9143)  •  •  vidyama 
(\2vid,  a  pres.  opt.  of  the  root-class)  isa-m. 
—Pronounce  vayaam  ?     — '  Hither  with  re- 
freshment come  ye.      For  ourselves   as   a 
strengthening  may  we  get  refreshment  (and) 
a  well-watered  dwelling-place.' 

—It  would  seem  that  the  poet  Agastya 
was  the  son  of  Mana,  of  the  race  of  Mandara. 
This  entire  final  stanza  recurs  at  the  end  of 
hymns  166-168.  The  awkward  repetition  of 
'  refreshment '  leads  Roth  to  suspect  that  the 
original  pada  d  of  the  stanza  is  lost  and 
replaced  by  the  one  in  the  text,  which  is  a 
stock-verse  recurring  at  the  very  end  of 
twenty  subsequent  hymns. 

SELECTION  XXXVI.  RV.  iii.  62.  To 
Savitar.  —  Respecting  Savitar,  see  Kaegi,  p. 
56(79).  The  last  " hymn  "  (62)  of  the  third 
mandala  is  really  a  collection  of  six  short 
hymns  to  various  divinities.  Each  hymn 


contains  three  stanzas,  and  the  triad  to 
Savitar  is  the  fourth  of  the  six. 

—The  first  stanza  of  this  triad  is  the  most 
celebrated  stanza  of  the  RV.,  and  is  called 
the  savitri  (sc.  fk),  or  the  gayatri  tear' 
f^0X^v-  If  nas  held,  and  holds  even  now, 
the  most  important  place  in  the  worship  of 
the  Hindus.  In  the  Proceedings  of  the 
International  Congress  of  Orientalists  (1881) 
at  Berlin,  ii. 2.160-187,  and  in  Beligious 
Thought  and  Life  in  India,  p.  399f,  Monier- 
Williams  discusses  the  place  of  the  RV.  in 
the  religious  services  of  the  Hindus  of  the 
present  day. 

He  says  that  the  worshipper  must  first 
bathe,  then  apply  ashes  to  his  limbs  and 
forehead,  bind  his  hair,  sip  pure  water,  and 
inhale  pure  air  and  retain  it  in  his  lungs  for 
a  while.  The  worshipper  then  utters  RV. 
iii.62.10,  which  —  like  the  Lord's  Prayer 
among  Christians  and  like  the  Fatihah 
among  Muhammadans  —  takes  precedence 
of  all  other  forms  of  supplication.  [Cf. 
Manu  ii.lOlf.]  Later  on,  the  gayatri  is 
muttered  108  times  with  the  help  of  a  rosary 
of  Tulsi  wood. 

—Much  has  been  fabled  about  the  stanza 
and  its  virtues.  See,  for  example,  Manu 
ii.77-83.  And  it  recurs  frequently  in  the 
other  Vedas;  thus,  four  times  in  the  VS., 
twice  in  the  TS.,  and  once  in  the  SV.  "No 
good  and  sufficient  explanation  of  the  pe- 
culiar sanctity  attaching  to  this  verse  has 
ever  been  given."  —  Whitney,  reprinted  in 
Kaegi,  N.222.  The  stanza  has  naturally  been 
imitated  a  great  deal :  so  even  in  the  RV. 
(v.82)  we  find  verses  run  in  the  same  mould. 
And  it  is  interesting  to  find  the  RV.  stanzas 
iii.62.10  (gayatri)  and  v.82.1  repeated  in 
juxtaposition  in  the  Taittiriya  aranyaka  at 
i.11.2  and  i.11.3.  After  the  pattern  of  the 
gayatri  have  been  made  a  good  many  wooden 
and  halting  stanzas:  so  TA.  x.1.5,6. 

14-15.  dhimahi,  root-aor.  opt.  mid.  (837) 
of  Vldha  —  see  VldhaS.  See  also  Whitney 
in  Kaegi,  N.222.  -y6  •  •  pracodayat  (1043. 
2),  'and  may  he  inspire.' 

16-17.  puramdhia,  perhaps  '  with  exalta- 
tion (of  spirit ) .'  —  imahe.  see  v'i  and  reference. 

18.   naras,  nom.  pi.  of  nf. 


[367] 


I  NOTES  TO 
I  PAGE  75. 


NOTES  TO  PAGE   75. 

SELECTION  XXXVII.  RV.  iv.  42.  Indra 
contests  the  supremacy  of  Varuna. —  Re- 
specting Varuna,  see  Hillebrandt,  Varuna 
und  Mitra,  1877,  and  Kaegi,  p.  61(85),  notes 
241f.  This  hymn  has  ten  stanzas ;  but  the 
last  three  have  nothing  to  do  with  the  rest. 

—Varuna  is  by  far  the  noblest  and  loftiest 
character  of  the  Vedic  pantheon,  and  seems 
to  have  held  the  most  prominent  position  in 
the  earliest  period.  Later  —  as  appears  if 
we  consider  the  RV.  as  a  whole  —  the  war- 
like and  national  god  Indra  is  plainly  most 
prominent.  The  gradual  supersession  of 
Varuna  by  Indra1  is  reflected  in  a  consider- 
able number  of  passages  —  among  them,  this 
hymn  —  and  especially  in  x.124. 

—  In  stanzas   1-4  of  this  hymn,  Varuna 
claims  the  godhead,  supreme  and  from  the 
beginning,  in  virtue  of  his  creating  and  sus- 
taining the  world.  —  Indra  responds   (5-6) 
by   asserting  his  irresistible  might   as   god 
of  battle.  —  And  the   hymn   ends  with   an 
acknowledgment  on   the   part   of  the   poet 
(st.  7)  of  the  claims  of  Indra.     This  is  essen- 
tially  the   interpretation   of    most    of    the 
authorities.2 

—  But  the  general  drift  of  the  hymn  has 
been  —  no  less  than  its  details  —  the  subject 
of  very  much  discussion  and  difference  of 
opinion.     Bergaigne3  considers  stanzas  1-6 
as  a  monologue  of  Indra.     Barth4  rejects 
the  theory  of  the  decadence  of  the  Varuna- 
cultus  and  regards  RV.  x.124  as  one  of  the 
few  survivals  of  a  class  of  myths  in  which 
Varuna  is   not  the   god  of   a  smiling  and 
gracious  heaven,  but  a  malignant  divinity. 
Finally,  Whitney  urges  that  this  is  not  a 
question   of   supremacy  and  subordination, 
but  rather  of   comparative   prominence. — 
This  selection,  I  confess,  is  out  of  place  in 
a  Reader. 


1  Discussed  by  Muir,  O8T.  v.H6f;    and,  in  con- 
nection with  RV.  x.124,  by  Hillebrandt,  p.  107-111. 
See  also  Grassmann's  introduction  to  x.124  and  his 
translation  of  it. 

2  80  GKR.,  p.  26;  Grassmann,  Translation;  and 
Hillebrandt,  esp.  72(159),  104-105. 

3  La  religion  vedique,  Hi. 142,  printed  1877. 

4  The  religions  of  India,  p.  18. 


I.  mama :    note   that   every   one   of   the 
stanzas  1-6  begins  with  an  emphatic  form 
of  the  first  personal  pron.     —  dvita,  if  ren- 
dered '  equally,'  means  '  as  well  as  thou,  O 
Indra,   who  disputest   my   sovereignty/   or 
else   '  as   well   over   all   creatures    as   over 
gods ; '    but   Kern   defines   dvita  as  '  from 
everlasting '  or  '  to  everlasting  : '  the  mg  is 
uncertain  and  has  been  so  since  the  time  of 
the  nighantavas  (cf.  Nirukta,  v.3).     —Pro- 
nounce rastram.     —  See  vigvayu  in  vocab. 
—  Grassmann  would  emend   yatha  nah   to 
yatanah,   root-aor.   ppl.   of  Vyat,   '  joining 
themselves  together,  united:'    'mine   (are) 
all  immortals  together.'     Otherwise  we  must 
take  nah  as  plural  of  majesty  and  equiv.  to 
mama. 

—'To  me,  the  ruler,  forever  (belongs)  the 
sovereignty  over  all  creatures,  just  as  all 
immortals  (are)  ours,  i.e.  our  vassals.' 

2b.  Taking  vavri  in  mg  1,  '  I  am  king  of 
the  folk's  highest  cover,  i.e.  king  of  heaven,' 
or  else  '  I  am  king  of  the  folk  of  the  highest 
cover,  i.e.  king  of  the  folk  of  heaven,  or  king 
of  the  gods.'  —GKR.  quite  otherwise. 

3.  raja  as  pred.  — prathama(ni),  'first' 
in  order  of  time.  —  See  Vdhr5. 

5.  Indro :    excellent   authorities   emend, 
and  read  indra.     — 16  urvi  (342)  etc.  are 
accusatives  dual  neuter,  object  of  the  verbs 
in  next  line.     —  mahitva  (330)  '  by  might.' 

6.  sam  airayam,  vir,  585.     —  dharayam 
ca  makes  a  new  clause,  hence  acct,  5932. 

7-8.  '  I  made  the  dropping  rains  to  stream. 
I  uphold  heaven  in  the  place  of  eternal  order. 
And  in  accordance  with  eternal  order,  the 
sacred  son  of  Aditi  (i.e.  Varuna)  spread  out 
the  threefold  world.'  The  sending  of  rain 
is  a  function  proper  to  Varuna  —  cf.  Hille- 
brandt, p.  85-86.  In  the  assignment  of  this 
stanza  the  authorities  differ  and  waver  most. 

9.  Pronounce  maam  •  •  suagvas.    —  vrtas, 
'the  chosen  ones,  7rptf/uax<>«'  (v'2vr),  or  else 
'hemmed  in,  sore  beset'   (Vlvr2) :   opinion 
about  equally  divided.     — \hu. 

10.  maghava^aham  indras  may  make  a 
sentence  by  itself  or  be  taken  appositively 
with  the  subject  of  krn6mi.     —  See  vr  and 
reference. 

II.  cakaram,  817,  8182.     -nakis  begins 


NOTES  TO  i 

PAGE  75. ' 


[368] 


new  clause.     —  varate,  \flvr3,  rootaor.  subj. 
(836). 

12.  mamadan,  perf.  subj.,  810a.     —  yad 
uktha(ni)  sc.  ma  mamadan.    —  rajasii,  138a. 

13.  U.f.  vidiis  (790a)  te,  188b:  similarly 
8015.    —  '  All  beings  have  knowledge  of  thee 
as  such  a  one  (tasya).     These  things  thou 
proclaimest  to  Varuna,  O  true  one.' 

14.  Pronounce   tuam,   both   times.      — 
grnvise,  6992  end,  see  v'c,m2.    '  Tu  hostium 
interfector   clues.'      — jagh-,   805:    cf.   711. 
—vrtan,  v'lvr2.     —  arinas,  725. 

SELECTION  XXXVIII.  RV.  iv.  52.  To 
Usas,  the  Dawn-goddess.  —  See  Kaegi,  p. 
52(73).  The  monograph  by  Brandes,  Ushas 
og  Ushas-hymnerne  i  Rigveda,  Copenhagen, 
1879,  gives  translations  of  all  the  21  hymns 
in  juxtaposition.  Cf.  also  Easton,  JAOS. 
x.p.lxix  =  PAOS.  Oct.  1873. 

-Stanzas  1,  2,  3  (=  SV.  ii.1075-7)  form  a 
strophe.  Stanzas  5,  6,  7  seem  to  form  a 
second.  Stanza  4  seems  to  be  an  addendum 
to  the  prior  strophe. 

15-16.  U.f.  sya,  188a.  -Vlvas+vi.  - 
svasus,  cf.  RV.  i.  113.3.  —  prati  adargi 
(844),  note  force  of  prati. 

17-18.  citra  as  pred.  — mata,  cf .  Hesiod, 
Theogony,  378-82.  -gavam,  361c.  The 
'  kine '  are  the  fleecy  morning-clouds,  the 
children  of  Dawn  —  cf.  Kaegi,  note  197. 
—  Seertavan:  the  idea  in  Job  xxxviii.!2b 
or  Psalm  civ.!9b  is  similar.  "The  sun 
knoweth  his  going  down." 

Bright  as  a  ruddy  steed  became 
The  faithful  mother  of  the  kine, 
Usas,  the  friend  of  Agvin*  twain. 

19.  Note  how  all  three  padas  of  this 
stanza  begin  with  uta.  —  Pronounce  sa- 
khasi,  u.f.  sakha  asi. 

NOTES  TO  PAGE  76. 

1.  ILf.  uta  usaa  (voc.).  —  vasv-as,  342, 
297c.  — Igise,  630. 

3.  prati  •  •  abhutsmahi  (Vbudh),  882  and 
155 :  '  we  have  awaked  with  praises  to  meet 
thee  (tva) '  —  vocab.  wrong. 

4-5.  prati  adrksata  (Vdrg),  879b,  882, 
218.  -U.f.  a  usaa  apras  (889). 


Gladsome  before  our  eyes  appear 

Her  beams  —  like  herds  of  kine  let  loose. 

The  wide  expanse  of  air  she  fills. 

6-7.  a-paprusi,  sc.  jrayas,  or  with  Sayana, 
jagat,  'the  world,'  'all':  the  stems  of  this 
perf.  ppl.  are  paprivans-  and  paprus-,  cf. 
803  and  459.  —Pronounce  vi  avar  (Vlvr, 
8312,  5852).  -'According  to  thy  wont.be 
gracious.' 

8-9.  dyam,  see  div.  —U.f.  a^antarik- 
sam,  sc.  tanosi  (Vltan+a,  698B).  —  See 
priya3.  —Note  the  radical  connection  of 
the  assonant  words  and  render  by  '  radiant 
ray,' '  effulgent  flame,'  or  the  like. 

SELECTION  XXXIX.  RV.  v.  24.  To  Agni. 
—  The  stanzas  are  dvipada,  i.e.  consist  of 
two  padas,  one  of  8  and  one  of  11  or  12 
syllables.  Most  nearly  like  this  hymn  in 
metre  is  RV.  x.172  ;  but  the  stanzas  of  RV. 
viii.12,13,15,  and  18  are  essentially  similar 
(8+8+12). 

—It  is  very  worthy  of  note  that  three  of 
the  stanzas  occur  in  immediate  juxtaposition 
in  the  other  samhitas,  and  as  follows:  in 
the  order  1,  2,  4,  at  SV.  ii.45t,458,459,  at 
VS.  xv.  48a,48b,48c,  and  at  VS.  iii.25a,25b,26« 
(here  stanza  3  follows  as  26b) ;  and  in  the 
order  1, 4,2  at  TS.  i.5.6  and  iv.4.4.  Finally, 
to  judge  from  the  legend  given  below,  and 
from  the  prescriptions  of  the  ritual  —  of  the 
sacrifice  to  the  Manes,  for  example  —  this 
hymn  would  appear  to  be  a  trca  or  triad  of 
riks  (see  Sayana  to  RV.  v.24  and  to  PB. 
xiii.12.5). 

—Tradition  (Katyayana)  ascribes  this 
hymn  and  also  x. 57-60  to  the  Gaupayana 
brothers,  Bandhu,  Subandhu,  C.rutabandhu, 
and  Viprabandhu.  In  his  comments  to  x. 
57-60,  Sayana  gives  the  pertinent  legendary 
material  taken  from  ancient  sources ;  and 
this,  with  other  matter,  is  given  in  transla- 
tion, in  JRAS.  NS.ii.441f,  by  Max  Miiller, 
who  discusses  the  legend  at  length. 

—The  Brhaddevata  says  that  king  Asa- 
mati  sent  away  the  four  brothers  who  were 
his  priests,  and  put  in  their  stead  two  Brah- 
man wizards.  These  took  shape  as  doves, 
bewitched  Subandhu,  and  plucked  out  his 
soul.  In  order  to  cause  the  spirit  to  return, 


[369] 


NOTES  TO 
PACK  76. 


the  three  remaining  brothers  recited  x.58  etc., 
and  '  praised  Agni  with  the  dvipada  hymn 
as  it  is  among  the  Atris,'  i.e.  in  the  book  of 
the  family  of  Atri,  the  fifth.  Then  Agni 
gave  back  to  Subandhu  his  soul,  and  the 
brothers,  delighted,  sang  the  rest  of  x.60 
(7-12)  and  laid  their  hands  (cf.  912N.)  on  the 
one  thus  resuscitated. 

10.  agne,  acct,  3148.    —Pronounce  tuam. 
— bhava,  248c :  so  urusya  and  grudhi,  line 
12. 

11.  accha,  248a.      -  naksi,  V2na§,  624. 
-Superl.,  471.     -das,  835. 

12.  sa,  see  ta2  end.      —  nas,  297b.      — 
bodhi,  see  839  end  :  here  from  Vbudh,  see 
Vbudh3.     —grudhi for  grudhi:  aoristimpv., 
839 :  acct,  5932  mid.      -  no,  u.f .  nas,  194. 
—  aghayatas,  pres.  ppl.  ablative,  290:  acct, 
316,  318a.     -See  Isama. 

13.  See  under  ta2.     —  didivas,  Vdi,  perf. 
ppl.,  voc.,  462a.     — imahe,  see  Vi. 

SELECTION  XL.  RV.  v.  40.  Indra  and 
Atri,  and  the  sun  eclipsed  by  the  demon.  — 
For  a  critical  analysis  of  the  hymn,  see 
Grassmann,  Translation,  i.190  and  esp.  540. 
Stanzas  6,  7,  8,  here  given,  are  quite  inde- 
pendent of  the  rest. 

— Ludwig  identifies  the  eclipse  here  re- 
ferred to  with  that  of  April  20,  1001  B.C., 
O.S.  —  see  Sitzungsberickte  d.  bohmischen 
Gesell.  d.  Wiss.,  1885.  His  argument  is 
reported  by  Whitney,  JAOS.  xiii.p.lxif  = 
PAOS.  Oct.  1885,  and  by  Bergaigne,  JA. 
8.vi.372f .  No  fair  interpretation  of  the  text 
furnishes  data  precise  enough  for  an  exact 
identification. 

—  Stanzas  6  and  8  are  spoken  by  the  poet; 
stanza  7,  by  the  Sun.  The  Sun's  foe,  Suar- 
bhanu  (accent!),  is  'he  who  has  the  sun's 
beams,'  and  is  later  identified  with  Rahu, 
the  demon  who  '  swallows,'  '  devours/  or 
'seizes'  (\f2gr,  \fgras —  cf.  23%.,  Vgrah)  the 
sun  or  moon,  and  so  causes  eclipses.  The 
Sun  is  in  terror,  and  implores  Atri  for  help : 
and  the  latter  rescues  the  orb  by  prayer  and 
praise. 

— Atri's  mythical  exploit  is  often  men- 
tioned in  the  Brahmanas  (see  texts  in  Lud- 


wig, v.508;  and  cf.  SEE.  xxvi.346).  Thus 
the  PB.,  at  vi.6.8,11,  narrates  how,  at  the 
request  of  the  gods,  Atri  restored  to  bright- 
ness the  sun,  which  the  demon  had  smitten 
with  darkness.  On  this  account,  it  continues, 
a  present  of  gold,  the  symbol  of  brightness, 
is  made  to  a  descendant  of  Atri  at  a  sacrifice 
now-a-days. 

—Interesting  are  the  Greek  ideas  about 
the  TrdyKoivov  rtpas  that  bringeth  to  nought 
men's  strength  and  wisdom  —  see  Pindar's 
Fragments  [74],  Bergk4  i.411f  and  notes. 

14.  ava^ahan  (593),  cf.  707  and  note. 

15.  gulham,  Vguh.    —  apa-vrata,  '  having 
action  off,  i.e.  baffling,'  or,  as  in  vocab.     — 
'  The  sun,  hidden  •  •,  Atri  found  (avindat) 
by  the  fourth  prayer.' 

—Ludwig  reasons  thus  :  The  other  priests 
had  a  regular  liturgy  of  three  prayers  for 
combating  eclipses.  On  this  occasion,  these 
proved  ineffectual.  Atri  knew  a  fourth,  and 
that  brought  the  sun  out.  Hence  the  totality 
must  have  been  very  long.  This  matter  is 
discussed  in  full  by  Whitney,  I.e.,  p.  lxv(=xxi). 
Bergaigne,  I.e.,  p.  383(=14),  says  it  is  a 
mere  case  of  the  use  of  a  sacred  number 
plus  one  —  cf.  Rel.  ve'dique,  ii.128. 

16.  mam  (pronounce  maam)  imam,  '  me 
here,  i.e.  in  this  plight ; '  Sayana,  Idrg-avas- 
tham.     —  U.f.  atre :  the  Sun  is  addressing 
Atri.      — irasya,  365.1.      — bhiyds-a,  '  (me, 
who  am  thine)  with  fear,  i.e.  who  am  thine, 
(but)  sore  in  terror : '  or,  the  word  may  be 
taken  actively,  as  the  accent  (1151.2c)  and 
Say  ana's    gloss    ('fear-inspiring')    suggest, 
and    joined    with    the    subject  — '  with    a 
frightening.'     —ma  •  •  ni  garit:  V2gr;  aor., 
899a ;  combination  w.  ma,  679. 

17.  Pronounce   tuam  mitr6   asi  •  •  tad 
mehavatam.     — mitr6,  'friend.'     —U.f.  tad 
(see  ta2  end)  ma  iha  avatam:  'so  do  ye 
two  help  me  here,  (thou)  and  V.'    With  the 
peculiar  omission  of  tvam  compare  that  of 
aham,  7910N.     So  RV.  viii.1.6. 

18  and  771.  brahma=  atris  of  next  line. 
—  yuyujanas  (807),  see  \fytij2.  — kiri  may 
rather  mean  '  praise. '  —  upagiksan,  see 
Vgak+upa.  —  U.f.  caksus  a_adhat  (830). 
-  apa  aghuksat,  v'guh,  920,  916. 


NOTES  TO  I 
PAOB  77. \ 


[370] 


NOTES  TO  PAGE  77. 

SELECTION  XLI.  RV.  vii.  55.  Magic 
spells  to  produce  sleep.  —  Ascribed  to  Vas- 
istha.  The  hymn  consists  of  three  parts 
differing  in  metre  and  disconnected  in  con- 
tents. For  a  general  discussion  of  it,  see 
Colebrooke's  Essays  2i.27,  and  Whitney's 
note,  ibid.  p.  112;  JAOS.  iii.336f ;  and  esp. 
Aufrecht,  ISt.  iv.337f.  Sayana  reports  the 
native  traditions  about  the  hymn.  Thus : 

Vasistha  came  by  night  to  the  house  of 
Varuna  —  to  sleep,  say  some ;  to  steal  grain, 
say  others.  He  was  assailed  by  the  watch- 
dog, which  bayed  at  him,  and  fain  would 
have  bitten  him;  but  he  laid  the  hound 
asleep  with  the  stanza  beginning, 

When,  silv'ry  Sararaeya,  thou, 

and  the  one  following.  —  Later  superstition 
uses  the  hymn  to  quiet  uncanny  creatures 
at  night :  see  Rigvidhana,  ii.26. 

—FIRST  PART.  The  hymn  next  preceding 
this  in  the  RV.,  vii.54,  is  to  Vastospati,  the 
Lar  familiaris,  and  consists  of  three  stanzas. 
The  first  part  of  our  hymn,  vii.55.1,  is  a  mere 
addition  to  these  three  stanzas,  and  belongs 
accordingly  to  vii.54  rather  than  to  vii.55, 
as  appears  from  the  fact  that  the  four 
stanzas  are  all  recited  together  in  the  cere- 
mony of  moving  into  a  new  house.  See 
(^GS.  iii.4,  AGS.  ii.9.9,  and  esp.  PGS.  iii.4.7 
—  all  in  SEE.  xxix.;  and  cf.  MS.  i.5.13. 

The  joining  of  this  stanza  to  hymn  55  is  a 
simple  misdivision  of  which  the  NT.  shows 
many  parallel  instances.  Thus  Mark  ix.l 
belongs  to  viii. ;  chap.  ix.  should  begin  with 
the  Transfiguration.  A  converse  misdivision 
is  at  AV.  vi.63-64  as  compared  with  RV. 
x.191. 

—  SECOND  PART.  Stanzas  2-4  are  part  of 
a  scene  at  the  entrance  to  Yama's  kingdom 
or  the  regions  of  the  blessed.  Yama's  two 
watch-dogs  (cf.  8317N.  and  introd.)  guard  the 
pathway  and  keep  out  the  wicked.  Here 
one  of  them  barks  at  some  who  would  come 
in;  and  these,  in  turn,  protest  that  they 
are  godly  men,  and  so  have  a  right  to 
enter  in  peace.  See  Kaegi,  N.274 ;  Zimmer, 
p.  421. 


—THIRD  PART.  Stanzas  5-8  are  the  in- 
cantations by  which  the  entire  household  is 
put  to  sleep.  According  to  Aufrecht,  I.e. 
(or  Zimmer,  p.  308),  it  is  while  a  maid  is 
receiving  the  visit  of  her  lover;  but  that 
seems  a  little  doubtful  because  \ve  have 
plurals  nas  and  sam  hanmas  and  vayam, 
lines  12,  13,  15,  and  not  duals. 

With  stanzas  5,  6,  7,  8  correspond  respec- 
tively stanzas  6,  5,  1,  3  of  AV.  iv.5,  and  the 
variants  are  interesting.  The  third  part  has 
nothing  to  do  with  the  second ;  but  the  dia- 
skeuasts  have  juxtaposed  them  because  in 
both  a  dog  is  put  to  sleep. 

2-3.  vastospate,  see  above :  for  s,  see 
187.  — vigva  for  vfgvani,  330.  — edhi,  636. 

—  Yaska,  Xirukta  x.17,  says  yad  yad  rupam 
kamayate  devata,  tat  tad  devata  bhavati. 
Sayana  quotes  him  from  memory  thus,  yad 
yad    rupam    kamayante,    tat    tad    deva 
viganti. 

4-5.  See  dant.  —viva,  accent !,  128  end : 
cf.  8315.  U.f.  vi  iva  bhrajante  rstayas. 
—See  iipa2.  -  See  vbhas  and  678.  - '  They 
(the  teeth)  shine  like  spears,  in  the  jaws  of 
the  devouring  one.'  — ni  su  (188a)  svapa 
is  a  refrain. 

The  dog  here  addressed  is  partly  white 
and  partly  reddish  brown,  as  Sayana  rightly 
observes ;  and  this  is  in  accord  with  the  adj. 
gabala,  'brinded,'  applied  to  both  of  them 
at  8317. 

6-7.  punahsara:  for  the  mg,  see  vocab. 
and  cf .  Hamlet  i.4.51-53.  — kim.  '  why  ?  ' 

8.  For  the  genitives,  see  297c  end,  and 
cf.  7315.  -See  v'ldr  and  1010  and  1011. 

—  Probably  the  swine  as  a  domestic  animal 
is  meant  here.     In  that  case,  this  stanza  is 
a  later  addition  to  2  and  3,  and  is  based  on 
a  conception  of   the  situation  such  as  the 
native  tradition  presents. 

10.  Quoted  at  5932,  which  see. 

11.  In  the  Veda,  '  complete '  is  sarva  and 
'all  or  every'  is  vigva.     Later,  vigva  dies 
out  and  sarva  does  double  duty.      In  the 
Veda,  the  use  of  sarva  in  the  proper  mg  of 
vigva   (as  here,  7717,  8520,  911)  marks  the 
passage  as  late.     See  vocab.  under  sarva. 

—  ayam  etc.,  'these  here  people  on  all 
sides,  all  the  people  around  here.' 


[371] 


!  NOTE s  TO 
PAGE  78. 


—  STANZA  5  may  be  spoken  by  maid  or  by 
lover  or  by  both.  With  the  AV.  reading, 
svapantu  asyai  jnatayah  (see  365.3),  it  must 
be  spoken  by  the  lover.  Stanzas  G-8  may 
be  spoken  by  both. 

12-13.  nas,  expect  nau  —  see  above.  — 
See  under  yatha2  and  cf.  ya2. 

14-15.  See  vrsabha  1.  —  tena  sahas- 
yena  (248b),  '  by  (aid  of)  this  mighty  one.' 
—  vayam,  expect  avam  ?  —  Vsvap+ni,  caus., 
648. 

16-17.  naris,  nom.  pi.,  365.2.  —  Pada  c 
may  be  read  as  catalectic. 

SELECTION  XLII.  RV.  vii.  56.  To  the 
Maruts  or  gods  of  the  storm-winds.  —  Com- 
pare selection  xxxv.  (734)  and  introduction. 
The  hymn  consists  of  two  parts,  of  which 
the  first,  here  given,  ends  with  stanza  10. 
Number  11  is  only  the  fragment  of  a  stanza. 
The  rest  (12-25)  is  in  an  entirely  different 
metre. 

—The  metre  of  the  ten  stanzas  is  without 
doubt  a  secondary  one,  being  simply  a  form 
of  the  tristubh  syncopated  at  the  sixth  place, 
i.e.  with  the  prevailingly  light  sixth  syllable 
left  out  (cf.  JAOS.  xi.p.lxiii  =  PAOS.  May, 
1881).  Thus, 


Each  of  the  parts  into  which  the  verse  is 
broken  is  a  '  syllable-pentad  '  or  aksara- 
pankti;  and  each  is  an  independent  pada, 
since  verbs  at  the  beginning  of  the  even 
pentads  are  accented,  e.g.,  at  vii.34.3b,  3d,  4b, 
6b.  A  pentad-couplet  is  sometimes  joined 
with  a  simply  broken  but  unsyncopated 
tristubh  verse  to  form  a  half-stanza  or 
stanza  (e.g.  i.67.8cd;  70.4cd,  10cd;  x.46.1«h); 
and  this  fact  seems  to  suggest  the  derivative 
character  of  the  pentads. 

—  The  gayatri-stanza  has  3  verses  of  8 
syllables  ;  and  the  strophe  has  3  stanzas,  a 
multiple  of  the  number  of  verses.  The 
pentad-stanza  has  4  or  8  verses  of  5  syl- 
lables ;  and  the  hymn  has  6,  10,  or  20  stan- 
zas, a  multiple  of  the  number  of  syllables. 
The  hymns  RV.  i.65-70  have  "each  5  stanzas 
of  8  pentasyllabic  verses  ;  while  vii.34A  and 
vii.56A  and  ix.109  probably  consisted  origi- 


nally each  of  10  or  20  stanzas  of  4  penta- 
syllabic verses.  Compare  Bollensen,  ZDMG. 
xxii.572f. 

18.   U.f .  ke  im  viaktas  •  •  adha  suagvas. 

NOTES  TO  PAGE   78. 

1.  U.f.  nakis  hi  esam :  cf .  John  iii.8,  OVK 
olSas    Trd&fv    tpx^rat    (rb    irvev/.ia).      —  vidre, 
790b,  798a. 

2.  sva-pubhis,  '  with  their  (sva-)  wings,' 
taking  -pii  in  the  sense  of  pavana.     Pavana, 
lit.  '  a  cleaner,'  from  Vpu,  sometimes  means 
a  'sieve'  or  a  'fan.'     At  10413  (see  note), 
the  pavana  used  to   clean  or  winnow  the 
ashes  from  the  bones  of  a  cremated  corpse 
may  perhaps  be  a  '  wing-like  winnowing-f an ; ' 
and  observe  that  German  Schwinge  means 
'  winnowing-f  an '  and  '  wing.'     —  abhi  •  •  va- 
panta,  '  bestrew,  cover.'     —  asprdhran,  see 
v'sprdh  and  834b  end. 

—  Here  the  storm-gods  are  pictured  as 
lusty  eagles,  each  sportively  striving  with 
the  others  for  precedence,  and  spreading  his 
wings  over  them  in  turn,  to  put  them  down 
and  master  them. 

— Ludwig  interprets,  'They  vie  in  over- 
whelming each  other  with  their  blasts' 
(pavana  has  also  the  mg  'wind').  This 
view  accords  with  the  character  of  the  play- 
ful, boisterous,  and  roaring  gods,  but  not 
with  the  conception  of  them  as  eagles ;  and 
it  would  seem  to  require  the  reading  abhi 
•  *  vapantah. 

—Roth,  and  after  him  the  vocab.,  suggests 
that  svapu  is  a  '  besom  (that  raises  the  dust)': 
'  they  bestrew  each  other  (in  sport)  with 
dust.'  At  best,  the  line  is  doubtful. 

3.  ciketa,  787,  Vcit3.      -See  yad2.     - 
The  storm-gods  are  cloud-born,  i.e.  children 
of  the  cloud  conceived  under  the  figure  of  a 
dapple  cow,  pfgni.     This  stanza  (4)  ought 
to  come  immediately  after  the  second. 

4.  See  vig2.    —  sahanti,  active :  the  forms 
are  usually  middle.     —See  Vpusii.     —  'The 
host  heroic,  with  the  Maruts  (as  a  part  of  it 
or  as  allies),  must  be  ever  victorious,  display- 
ing deeds  of  manhood. '    Similarly  stanza  7. 
The   vit    seems    to    mean   the   Maruts    in 
alliance  with  Indra  (cf.  p.  364)  or  with  some 
mortal  prote'ge  (cf.  vii.66.23,  i.64.13). 


NOTES  TO  i 
PAGE  78. ! 


[372] 


5.  Lit.  '  As  to  going,  the  best-going ;  most 
adorning  themselves  with  adornment ;  united 
with  beauty;  terrible  with  strength.'     Their 
abundant  ornaments   are   much  spoken  of 
(e.g.  v.54.11).     Note  the  radical  connection 
of  6jas  and  ugra. 

6.  '  Terrible  is  your  strength ;   steadfast 
your  power;    therefore  (adha)   is  a  troop, 
with  the  Maruts  (as  allies),  mighty.' 

7.  knidhmi,    nom.   n.   pi.,  340.      —  Pro- 
nounce miiniva  (cf.  732N.)  or  miinir   'va. 
—  'Clear  is   your  whistling.      Your  hearts 
are  wrathful  as  the  wild  onward-rush  of  a 
doughty  troop.'     Otherwise  Bergaigne,  Me- 
langes Renter,  p.  85. 

8.  yuy6ta:  irreg.  impv.  (654)  of  V2yu;  ac- 
cented, as  standing  at  the  beg.  of  a  pada  (see 
above).     — pranan  nah,  u.f.  pra-nak  (192a, 
161)  nas:  nak,  for  nak-t,  v^nag,  833,  2183; 
augmentless  aor.  as  subjunct.,  w.  ma. 

9.  Classic,  priyani  namani  (425d).      — 
huve:  we  should  expect  huve.    — U.f.  ayad 
trpan  (3d  pi.,  848  end :  pada-patha  wrongly 
trpat).    —See  yad3  and  \lva,q2.    —We  have 
here   an   unsyncopated   verse  —  see   above. 
Grassmann  emends.     —  '  I  invoke  the  dear 
names  of  you  the  mighty,  in  order  that  they 
(among  you)  who  desire  (our  praise)  may 
be  gladdened,  O  Maruts.' 

SELECTION  XLIII.  KV.  vii.  86.  To  Va- 
runa.—  Respecting  Varuna,  see  vocab.  and 
cf .  p.  367.  The  hymn  is  rendered  by  GKR., 
p.  6.  The  comments  of  Ludwig,  vol.iv.p.88, 
deserve  careful  attention. 

—The  poet  is  ill  and  deems  his  sickness 
a  punishment  sent  by  Varuna  for  some  sin. 
He  acknowledges  the  wisdom  of  the  majestic 
god;  but  ventures  to  approach  him  with 
confession  of  sin  and  prayer  for  forgiveness 
and  renewed  self-consecration  to  the  divine 
service.  Compare  Kaegi,  p.  66(92). 

10-11.  dhira-dhirani.  -See  tti2.  - 
mahina,  poss.  like  colloquial  Eng.  '  mightily, 
i.e.  very.'  — urv-f,  acc.du.f.  —  paprathat, 
classed  doubtfully  as  an  augmentless  re- 
duplicated aor.,  869s.  —Note  how  the  accent 
or  the  lack  of  accent  of  the  verb-forms 
affects  the  exegesis. 

•• '  Wise    in    sooth  is  his  nature    (with 


might—)  and  mighty  [?  or  Stable  in  sooth 
are  the  creatures  by  his  might],  who  propped 
asunder  the  two  wide  worlds,  even.  He  set 
the  great  lofty  firmament  in  motion,  the  stars 
(collectively)  for  ever  [or  the  stars  as  well, 
cf.  751N.] ;  and  he  stretched  out  the  earth.' 
-Biblical  parallels,  Kaegi,  p.  62(86). 

12-13.  Accent-marks,  Whitney,  90b2 : 
taniia  sam  •  •  nu  antar.  —  bhuvani,  8361'3. 
—  See  kim3.  —  abhi  khyam,  847  middle. 

—  'And  with  my  (svaya)  self  I  say  this 
(take  counsel  thus),  "  When  pray  am  I  to 
be  in  Varuna's  presence  1  "  etc.' 

14.  tad  enas,  rb  a/xdprr;yua,  '  the  (admitted) 
sin.'  —U.f.  didrksu  |  upa  u  emi  —  see  u2 
end.  Ludwig  takes  didfk-su  as  loc.pl.m.  of 
didfc,,  '  seer.'  Thus  case-form,  stem-form 
(see  1147b),  and  construction  (cf.  German 
bei  Jemand  anfragen)  are  entirely  regular. 
Others  take  didrksupa  for  didrksus  upa 
(nom.s.m.  with  elision  and  crasis,  cf.  7817x.); 
but  the  acct  is  wrong — see  vocab. 

—  'And  unto  the  wise  (\'cit,  787,  802)  I  go 
to  find  out  by  inquiry'   (Vprach+vi,  970a, 
9813). 

lo.  kavaya§  cid  — not  my  conscience  only. 
— U.f.  ahus,  801a.  -V2hr. 

16.  '  What  was,  0  Varuna,  the  sin  most 
grievous    (lit.    principal)  ?  '      —  See    yad3. 
—See  Vhan  and  1028  e  and  f. 

17.  pra  vocas,  'tell,'  8483,  847  end.     - 
U.f.   svadhavas  |  ava   (1352)   tva    anenas 
namasa   turas    iyam    (6163).      Pronounce, 
with  elision  and  combination,  tureyam. 

18-19.  See  v'srj+ava  3  and  2.  —Note 
prolongations  of  finals  in  srja,  srja,  and 
cakrma.  —With  the  second  ava,  supply 
srja  tani :  ya  =  yani.  —  Pronounce  damano 
(425f  end),  abl.  —  Vasistha,  the  seer  to 
whose  family  all  the  hymns  of  this  seventh 
book  are  ascribed. 

2O.  '  It  was  not  my  own  will,  it  was  in- 
fatuation •  •.'  Note  how  the  pronouns  con- 
form in  gender  with  the  predicates.  — 
'  Liquor,  dice ' — ancient  and  perennial  sources 
of  crime :  cf .  Tacitus,  Germania,  xxiv. 

NOTES  TO  PAGE  79. 
1.   'The  older  is  in  the  transgression  of 
the  younger.    Not  even  (canal)  sleep  itself 


[373] 


NOTES  TO 
1    I  'A.  .  K  8O. 


(id)  excludes  wrong.'  I,  Vasistha,  have  not 
entirely  overcome  the  sins  of  my  youth. 
Thoughts  of  malice  or  impurity  trouble  even 
my  sleep.  —  Interpretation  doubtful. 

2-3.  aram  (not  aram)  karani,  '  I  will 
serve,'  root-aor.  subjunctive  (8361)  of  VI  kr. 

—  anagas,  now  that  my  sin  has  been,  as  I 
hope,  forgiven.     — '  Made  the  unknowing  to 
know.'     —'The  wise  (man)  unto  wealth  the 
still  wiser  (god)  doth  speed'  (Vju). 

4-5.  ay  am  •  •  st6mas,  referring  back  to 
the  hymn  just  ending  —  see  idam.  —See 
Vcri+upa.  —See  ks6ma2.  —See  ul  end. 

—  '  Ye  gods,  0  keep  us  evermore  with  bless- 
ings '  —  refrain  of  the  Vasistha-hymns ;  see 
Kaegi,  note  83c,  and  Ludwig,  iii.129. 

SELECTION  XLIV.  EV.  vii.  88.  To  Va- 
runa.—  Translated  by  GKR.,  p.  10.  Like 
enough  stanza  7  is  a  later  addition. 

—The  poet,  forsaken  by  Varuna  on  ac- 
count of  some  sin,  calls  sadly  to  mind  the 
by-gone  days  when  he  walked  so  happily 
with  the  god,  and  also  the  scene  when, 
gliding  over  the  waters  with  the  god  of  the 
waters,  he  received  the  sacred  appointment 
of  Rishi.  He  asks  forgiveness  and  restora- 
tion to  divine  favor.  See  Kaegi,  p.  68(94). 
—It  is  not  unnatural  that  Vasistha  should 
address  himself  (cf.  Ps.  ciii.l)  or  speak  of 
himself  as  a  third  person. 

6-7 .  Pronounce  pray-istham  and  cf .  4703. 
— Im,  enclitic  pron.,  with  which  vfsanam  is 
in  epexegetical  apposition  —  cf.  706N.  — 
karate,  root-aor.  subjunctive,  836.  —See 
vfsan3,  and  cf.  the  Hebrew  conception  of 
the  sun  that  "rejoiceth  as  a  strong  man  to 
run  a  race,"  Ps.  xix.5. 

8.  mansi,  vman2,  s-aor.  mid.  1st  pers.  s., 
882.     —  '  So  now,  having  come  (805)  to  the 
sight  of  him,  as  Agni's  face  I  deem  Varuna's.' 
When  I  contemplate  Varuna,  his  face  seems 
to  me  like  blazing  fire. 

9.  agmann,  210,  425c.     —  abhi  •  •  niniyat 
(accentless),  put  doubtfully  as  a  present  opt. 
of   the   reduplicating   class,   651.      —  '  The 
light  which  in  heaven  [is],  and  the  dark,  let 
the  lord  unto  me  bring,  a  wonder  to  see.' 
The  beauty  of  the  heaven  by  night  no  less 
than  by  day  was  a  wonder. 


10.  a  •  •  ruhava  implies  the  subject  avam, 
i.e.  (aham)  varunag  ca :  see  7617N.     At  KZ. 
xxiii.308   is   adduced   the   AS.  parallel,  vit 
Stilling  song  dhofon, '  we  two,  Scilling  (and  I) 
raised   a    song.'      —  See   VIr+pra.      —  See 
madhya3. 

11.  adhi  aparn  sniibhis,  '  iir  (evpta)  vSna. 
6a\dffa"ns : '     pronounce    sanubhis.       —  U.f. 
prenkhe.     — prd,  •  •  inkhayavahai  (1043.2) 
is   apodosis,   as   the  accent  shows.      —See 
1  giibh  and  kam. 

12.  U.f.    navf    a^adhat    (829).     -Pro- 
nounce su-apa(s). 

13.  sudinatv6  ahnam  (430a) :  cf.  (hare 
£vr||jLcp(as  TJ|ic  pav  tTriTe\oir), '  if  ever  he  makes 
a  jolly  day  of  it,'  Alkiphron's  Letters,  i.21. 
-U.f.    yat    (see  this)   nu  dyavas   (361d) 
tatdnan  (810a),  yat  usasas  (tatanan).    Cf. 
Psalm  lxxii.5,7,17. 

14.  Pronounce   kiia  tyani    nau    sakhia 
and  see  kva.     — sdcavahe  :  tense,  see  778a  ; 
depends  on  yad.     —  See  yad3.    —  Muir  com- 
pares Psalm  lxxxix.49. 

15.  jagama  (248c,  793b),  'I  had  access 
to : '  we  might  expect  jagama,  accented,  and 
so  co-ordinate  with  sac-.     —  V's  golden  house 
is  built  (AV.  vii.83.1)  on  the  waters: 

apsti  te  raj  an  varuna 
grb.6  hiranyayo  mitah. 

16-17.  See  explanation  under  ya7.  — 
Pronounce  tuam.  —  krnavat,  715,  700. 
—  '  Doeth  sins  against  thee.'  —  sakha  te, 
'  (he  is  yet)  thy  friend,'  as  apodosis  to  the 
concessively  taken  yas  krnavat.  So  Lud- 
wig. -See  V2bhuj5.  -U.f.  yandhi  (617, 
212)  sma  (188a,  248a)  vlpras  (see  7412x.) 
stuvat6  (619). 

18-19.  GKR.  transpose  padas  6  and  c. 
— tvasu:  u.f.,  as  given  rightly  by  the  pada- 
patha,  tva  (object  of  vanvanas)  asd  (loc. 
pi.  fern.  501).  'In  these  fixed  or  secure 
dwellings  dwelling,  thee  we  (are)  beseeching 
(Vvan,  713,  705)  for  grace  from  the  lap  of 
Aditi.'  —  vi  •  •  mumocat,  809,  810a.  — 
Refrain  as  before,  79°N. 

NOTES  TO  PAGE  8O. 
Selection   XLV.     RV.  vii.  89.     To  Va- 
runa. —  The  hymn  has  been  often  translated : 


NOTES  TO 
PAGE  8O. 


[374] 


so  by  Miiller,  ASL.  p.  540;  Muir,  v.67  ;  GKR. 
p.  12 ;  Hillebrandt,  Varuna  und  Mitra,  p.  64 ; 
Bergaigne,  Religion  Vedique,  iii.155. 

—  It  is  the  prayer  of  a  man  who  is  varuna- 
grhlta,  'seized  by  Varuna,  i.e.  afflicted  with 
the  dropsy.'     V.  is  god  of  the  waters  (cf. 
710N.,  7915x.),  and  the  disease  is  supposed  to 
come  from  him  and  as  a  punishment  for  sin  : 
see    AV.    iv.16.7;     also   AB.    vii.15,    atha 
ha^aiksvakam    varuno     jagraha;     tasya 
ha^udaram   jajne;    and   C,B.   ii.5.22.      Cf. 
Hillebrandt,  p.  63-65, 54.    Ludwig's  interpre- 
tation is  quite  different :  see  his  notes,  vol. 
iv.  p.  91. 

1-2.  m6,  see  u2.  -su,  188a.  -grham, 
Kaegi,  note  329 :  cf .  also  the  AS.  poem  in 
Thorpe's  Analecta,  p.  142,  entitled  The  Grave, 
and  familiar  through  Longfellow's  transla- 
tion. — gamam,  833,  835:  with  ma,  579. 
— mrla,  248c,  vmrd. 

3-4.  '  When  I  go,  tottering  along,  like  a 
bag,  puffed  up,  —  have  mercy.'  —  v'sphur 
implies  quick  or  vigorous  motion  —  see  vocab. 
Here  the  iva  is  not  a  particle  of  comparison ; 
it  modifies  the  mg  of  the  root  to  that  of  a 
languid  shake  or  wabble  such  as  is  character- 
istic of  a  dropsical  person.  So  pra-hasan, 
'  laughing  out ; '  pra-hasann  iva,  '  smiling.' 

— dhmatas,  'puffed  up'  (with  wind)  or 
'bloated'  (with  serum),  has  reference  not 
only  to  the  bag,  but  also  to  the  understood 
aham.  Grassmann, '  schnaufend,'  i.e. '  blown, 
winded,  puffing.'  Otherwise  Bergaigne,  iii. 
155u.  — adrivas  (454b),  always  of  Indra, 
except  here,  and  at  ix.53.1  (of  Soma) !  — 
On  this  stanza  the  exegetes  differ  much. 

5-6.  kratvas,  gen.,  342.  -dinata,  365.1. 
— jagama,  7915x. 

7-8.  Line  7  has  trochaic  cadences.  — 
'On  (me,  thy)  singer,  (though)  standing 
(803)  in  the  midst  of  water,  thirst  has  got 
hold '  (avidat,  v'2vid2).  See  Horace's  descrip- 
tion, Odes,  ii.2,  Crescit  indulgens,  etc. 

9-10.  See  ydd5.  -See  2idam.  -See 
jana:  for  loc.,  303a.  —  dharma,  425d.  — 
yuyopima,  793e.  —  See  Vris :  caus.  aorist, 
1046,  859;  augmentless  form  as  subjunctive 
w.  ma,  579. 

—  'If  we  mortals  do  anything   (kim  ca, 
neut.)  here   (that  proves  to  be)  an  offense 


(masc.)  against  the  gods,  if  with  folly  thy 
steadfast  decrees  we  have  thwarted,  do  not 
(cause  us  to  take  harm  from  this  sin  =  ) 
chastise  us  for  this  sin.' 

—METRE,  jagati.  This  stanza  is  not  a 
part  of  the  hymn.  The  stanza  is  an  oft- 
recurring  one  —  Schroeder,  MS.  iv.  p.  290. 
Its  repetition  daily  for  a  year  is  prescribed 
at  Manu  xi.253 :  cf.  Rigvidhana,  ii.29.1. 
The  interesting  stanza  at  RV.  iv.54.3  =  TS. 
iv.1.111  is  probably  a  reminiscence  of  this. 
The  AV.,  at  vi.51.3,  modernizes  dcitti  (340) 
yad  to  acittya  ced. 

SELECTION  XL VI.  RV.  viii.  14.  To  In- 
dra.—  Indra  and  Namuci. —  For  the  intro- 
duction to  the  Namuci-myth,  see  8116x.  For 
the  later  forms  of  the  myth,  see  selection 
Ixxii.,  p.  976N. 

—Division  into  five  strophes  of  three 
stanzas  is  possible.  In  respect  of  contents, 
the  first  three  stanzas  and  the  last  three 
make  very  good  strophes.  Stanzas  1,  2, 
and  3  form  a  strophe  at  SV.  ii.1184-6 ;  but 
5,  7,  and  8  form  another  at  989-91.  The 
hymn  is  unsymmetrically  divided  into  three 
at  AV.  xx.27-29. 

11-12.  igiya :  form,  616 ;  acct,  628 ;  mode, 
581b,  note  the  second  example.  Similar  idea 
at  8720f,  and  often  in  RV.,  e.g.  viii.19.25,26. 
— vasvas,  gen.  342. 

13-14.  See  v'cak  B2  and  1030.  -dit- 
seyam,  1030;  accented  at  beg.  of  clause, 
though  not  at  beg.  of  pada,  5932.  —  Xote 
the  old  mg  of  caci-pati  (vocab.),  whence  was 
evolved  the  later  'Mrs.  Might'  (see  c_aci). 

15-16.  U.f.  dheniis  te,  188b  :  similar  com- 
binations at  8719,  8415.  -siinrta,  cf.  28lobN. 
— sunvate,  v'l  su,  705;  acct,  318.  —  '  Kine 
and  horses,'  see  under  g6  1.  —  pi-py-us-I,  vpi, 
802  end,  459.  -dune,  613,  and  7018N. 

17-18.  '  Nor  god  nor  mortal  is  a  restrainer 
of  thy  blessing,  when  •  •.' 

19.  U.f.  yad  ('when  ')  bhumim  vf  avar- 
tayat :  cf .  "  He  taketh  up  the  isles  as  a  very 
little  thing,"  Isaiah  xl.15 ;  also  12. 

NOTES  TO  PAGE  81. 
1.   cakrands,  VI  kr8,  and  807.     'Putting 
his   plume    in    the    heaven  =  touching   the 


[375] 


NOTES  TO 
PAGE  88. 


heaven  with  his  plume.'  Just  so,  RV.  x. 
125.7d. 

2-3.  See  VvrdhS  and  8072.  -ji-gy-iis-as 
(787 — strong  stem  ji-gi-vans)  goes  also  with 
te.  — U.f.  indra  a  vrnimahe  (718). 

4-5.  U.f.  vi  antariksam  (Whitney,  90b2) 
atirat  (Vtr).  -abhinat,  v"bhid,  692.  - 
valam,  cf.  Indra's  epithet,  517. 

6-7.  U.f.  lid  gas  (361c)  ajat  (Vaj).  - 
avis-krnvan,  187,  1078. 

8-9.  drlhani  drnhitani  ca, '  (were)  made 
stable  and  (were)  established,'  both  from 
v'drh.  —para-nude :  form  of  inf.,  192a,  970a : 
use  of  inf.,  982c.  —  '  Steady,  not  for  thrust- 
ing away  =  so  steadfast  they  may  not  be 
moved.'  Cf.  Ps.  xciii.lor2;  xcvi.10. 

1O-11.  See  under  v'mad  1.  —See  Vraj+vi 
and  902. 

12-13.  Pronounce  tuam.  —U.f.  indra_ 
asi:  acct,  595d.  —  stotf nam  (acct,  372), 
objective  gen.  w.  bhadrakrt,  which  has  noun 
construction  rather  than  verbal. 

14-15.  U.f.  indram  Id  kegina  (441).  - 
vaksatas,  '  let  them  bring,'  893'2.  —  See 
iipa2.  —  suradhasam  might  be  joined  with 
either  indram  or  yajnam. 

16-17.  NAMUCI-MYTH.  '  With  foam  of 
the  waters,  Namuci's  head,  O  Indra,  thou 
didst  cause  to  fly  asunder,  when  thou  wast 
conquering  all  thy  foes.'  It  appears  to  me 
likely  that  the  natural  phenomenon  to  which 
this  refers  is  a  water-spout  ('Trombe')  on 
an  inland  lake.  This  fear-inspiring  thing 
may  well  be  personified  as  a  demon.  The 
verb  lid  avartayas  means  '  didst  cause  to 
move  out  or  fly  asunder  with  a  gyratory  or 
centrifugal  motion.'  This  accords  well  with 
the  facts  of  the  not  infrequent  phenomenon 
as  seen  by  unscientific  eyes.  See  Major 
Sherwill  on  Bengal  waterspouts,  JASB.  1860, 
xxix.366f,  with  good  pictures,  and  Th.  Reye, 
Die  Wirbelsturme2,  p.  17f.  The  line  MBh. 
v. 10.37  =  328  seems  to  favor  my  view.  The 
whole  passage  is  a  reminiscence  of  the 
Namuci-myth. 

The  head  of  the  column  is  twisted  and 
made  to  burst  asunder  and  scatter  itself 
(phenena,  instr.  of  accompaniment,  lit. '  with 
foam,'  i.e. )  in  abundant  foamy  masses.  Then, 
with  the  dispersion  of  the  column,  often 


comes  (Sherwill,  370;  Reye,  32)  a  heavy 
rain.  All  this  is  set  forth  as  gracious  Indra's 
prowess.  —U.f.  ajayas  spfdhas,  see  7412N. 

Bergaigne's  discussion,  ii.346-7,  may  be 
compared  and  also  RV.  v. 30.7 ,8  and  vi.20.6. 

—The  form  of  the  myth  as  it  appears  in 
the  Brahmanas  originates  in  a  misconception 
of  the  case-relation  of  phenena  (see  above), 
which  they  take  as  an  instr.  of  means,  i.e. 
as  the  weapon  by  means  of  which  Indra 
slew  Namuci.  So  Say  ana  :  phenena  vajri- 
bhutena;  see  vocab.,  \'sic3.  Cf.  notes  to 
selection  Ixxii.,  p.  97. 

18-19.  ut-sisrpsatas  (v'srp)  and  a-ruruk- 
satas  (v'ruh),  acc.pl.m.  of  ppl.,  1027,  1029. 
— dyam,  361d.  —  dasyunr,  u.f.  dasyun, 
prop,  dasyuns,  see  209  and  b  and  3382.  — 
See  Vdhu+ava  and  706.  —  Cf.  the  legend 
at  Odyssey  xi.305-20,  and  see  Eggeling, 
SEE.  xii.286. 

2O-21.  visiiclm  (408),  'so  that  it  was 
parted  asunder  or  scattered,'  as  factitive 
predicate  of  vi-anagayas  (v'l  nag).  —See 
littara  1.  '  Becoming  victorious  (after  or  as 
result  of)  quaffing  the  Soma.'  • 

NOTES  TO  PAGE  82. 

SELECTION  XL VII.  RV.  viii.  85.  7,  8,  9. 
Indra  and  the  Maruts,  and  Vrtra.  —  For  the 
corresponding  Brahmana  legend,  see  selec- 
tion Ixvii.,  p.  94*.  Cf.  also  Muir,  v.93. 

—  All  three  stanzas  are  addressed  to  In- 
dra ;  and  might  be  put  in  the  mouth  of  the 
Maruts,  were  it  not  for  havisa,  st.  8d.  If, 
on  the  other  hand,  they  are  put  in  the  mouth 
of  the  worshippers,  then  lipa  a_imas  cannot 
serve  as  verb  to  mariitas  nor  govern  tva  of 
st.  8a.  I  therefore  suspect  that  either  pada 
6  or  d  of  stanza  8  is  a  foreign  intrusion.  If 
it  is  the  former,  the  original  may  have  con- 
tained anu  yanti  or  the  like. 

1.  See  Vis.     — vigve  devas,  other  than  the 
Maruts ;  for  here,  presumably,  they  are  not 
included  among  the  friends  who  desert  In- 
dra ;  and  the  Brahmana  says  expressly  that 
they  do  not  desert.     But  at  RV.  viii.7.31  the 
contrary  is  affirmed;  cf.  p.  364.     — ajahus, 
\f2ha  (661,  657) :  its  object  is  tva. 

2.  Explanation  under  atha2.      Similarly 
atha  is  used  after  an  impv.  implying  a  con- 


NOTES  TO  ) 
PAGE  82.  { 


[376] 


dition  (572*),  at  9617,  9710.  -jayasi,  736. 
-Half -line,  cf.  8815. 

3-4.  Numerical  construction,  486b.  — 
vavrdhanas  (8072),  'growing  strong,  rejoic- 
ing in  strength.'  —  upa  tvemah  (acct!)  u.f. 
tipa  tva  a^imas  (127,  end).  — krdhi,  839. 
—  '  Thy  impetuosity  =  thee,  the  impetuous.' 
-ena,  5022. 

—  '  Thrice  sixty  Maruts,  in  their  strength 
rejoicing,  (do  follow?)  thee,  like  hosts  of 
morning,  reverend.  Unto  thee  come  we. 
Grant  thou  us  a  blessing.'  Etc. 

5-6.  ayudham  and  anikam  are  best  made 
co-ordinate  with  vajram.  —  See  «asura2. 

SELECTION  XLVIII.  RV.  viii.91.  To 
Agni.  —  Stanzas  7,8,9  and  13,14,15  form 
strophes  in  the  SV.  The  rest  of  the  hymn 
(16-22),  after  rejection  of  one  stanza,  forms 
two  strophes  :  16,17,18  may  be  safely  grouped 
together ;  and  of  the  remaining  four,  I  have 
followed  Grassmann  in  rejecting  st.  21,  on 
account  of  the  contents  and  language.  More- 
over, the  tense  of  idhe  is  proper  to  a  final 
stanza  —  cf.  Delbriick,  Tempuslehre,  p.  106-7. 
On  the  other  hand,  it  must  be  admitted  that 
stanzas  20  and  21  occur  in  juxtaposition  at 
MS.  ii.7.7,  TS.  iv.1.101,  VS.  xi.73-4,  and  else- 
where. 

7-8.  Four  explanations  of  dhiti.  1.  Grass- 
mann, for  diti,  q.v. ;  instances  of  the  con- 
fusion of  dhi  and  di  are  adduced.  2.  Lud- 
wig, '  durch  die  kiinstlichen  mittel  des  ghrta,' 
see  2dMti.  3.  Sayana  takes  it  from  \dha, 
'  put,'  and  renders  by  nidhanais,  '  with  the 
deposits'  of  ghee.  4.  Best  taken  as 
'draughts,'  \dha,  'drink,'  see  1  dhiti  and 
reference,  and  cf.  RV.  x.115.1. 

— tepanas,  794e,  807.  —  vaksi,  v'vah,  624  : 
so  y£ksi  (Vyaj);  accented,  5932  middle,  cf. 
7612,  771°,  78",  8013,  etc. 

9-10.  tarn  tva :  see  examples  under  ta2. 
Sayana  renders  tarn  by  prasiddham, '  ilium ; ' 
similarly  tas,  at  831,  he  glosses  by  tadrgyas. 
— ajananta  (a-class  and  mid. !),  classic  ajan- 
ayan.  -  See  matf :  cf.  RV.  iii.29.1-3. 

11-12.  Pronounce tua.  — ni  sedire  (185), 
see  \ sad -ni2  ;  subject,  '  men.'  Cf .  8817. 

13-14.  Pronounce  asti  (595d)  aghnia. 
•  Perhaps,  'There  is  no  ax  (with  me)  de- 


siring (it),  i.e.  I  have  no  ax  by  me,  =  own 
none.'     —See  etadrg. 

—  I  have  no  cow  from  whose  milk  I  might 
make  ghee  for  an  oblation,  nor  an  ax  to 
cut  sticks  for  the  sacrificial  fire.     So  I  offer 
thee  such  as  I  have,  i.e.  gathered  bits  of 
wood.      —  '  One  should   sacrifice,  if  only  a 
bit  of  wood,'  says  tradition :  cf .  the  widow's 
mites;  and  see  ASL.  p.204  and  Bhagavad- 
gita,  ix.26. 

15-16.  VS.,  kani  kani  cid;  MS.  and  TS.. 
yani  kani  ca;  AV.,  yani  kani  cid;  see 
Ika2d.  —  Vdha-ra2;  ending,  548.  —Pro- 
nounce yavisthia :  the  anomalous  ending  is 
solely  for  the  sake  of  the  metre,  since 
yavistha  makes  just  as  good  a  catalectic 
diiambus  as  yavisthya.  '  Youngest,'  for  he 
starts  into  life  anew  every  day. 

—  In  old  times  Agni  would  not  devour  fuel 
that  was  not  ax-hewn.     The  Rishi  Prayoga, 
who  was  too  poor  to  own  an  ax  and  had  to 
pick  up  his  wood,  made  it  toothsome  for 
Agni  with  this  stanza,  yad  ague  yani  kani 
ca.      So  TS.  v.1.101. 

—Note  how  the  other  texts  make  20  and 
21  into  two  anuatubh  stanzas  by  inserting 
21C  in  the  one  and  adding  20C  to  the  other. 

17-18.  See  v'idh  or  indh.  —See  manas  1. 
— idhe,  '  I  have  enkindled,'  tense,  see  above. 
Perfect  used  to  state  a  thing  to  some  one 
who  has  just  seen  it  transpire. 

NOTES  TO  PAGE  83. 
SELECTION  XLIX.  RV.  x.9.1-3.  To  the 
Waters.  —  Rubricated  at  10521,  funeral  ser- 
vice. This  hymn  in  the  RV.  has  nine  stan- 
zas; but  the  first  three  form  a  strophe  which 
recurs  very  often  in  other  texts :  so  TS., 
thrice ;  MS.  and  VS.,  twice ;  K.,  SV.,  AV., 
and  TA. 

—  The  Grhya-sutras  prescribe  the  use  of 
this  strophe,  with  the  pouring  or  sprinkling 
of   water,  at  the  wedding-ceremony,  QGS. 
i.14,  in  the  choosing  of  a  house-site,  AGS. 
ii.8.12,  in  the  consecration  of  a  new  dwelling, 
ib.  ii.9.8,  and  in  certain  funeral  rites,  ib.  iv.6. 
14  =  10521.     Indeed,  so  frequent  is  their  use 
that  they  have  a  name  and  are  called  the 
"three   apohisthiya   stanzas"  —  cf.    1215a. 
The  modern  Hindus  use  them  daily  in  thei* 


[377] 


NOTES  TO 
PAGE  83, 


marjana,  see  Monier-Williams,  as  cited  at 
p.  366. 

1-2.  stha,  u.f.  stha,  188a,  248c.  -tas, 
see  829N.  -Vldha2  and  669.  -caksase, 
Vcaks,  970e.  —Lit.  'Bring  us  to  vigor,  to 
great  gladness,  to  behold:'  attraction, 
982a. 

3-4.  See  Vbhaj,  caus.  —  u  gat  is,  fern, 
ppl.,  Vvag. 

5-6.  U.f.  tasmai,  the  master  of  the  new 
dwelling.  —  gamama,  8483.  —  janayatha 
(248c),  'produce,  i.e.  bring:'  for  aught  the 
accent  shows,  it  may  be  co-ordinate  with 
jinvatha  (595)  or  also  not  (see  594a). 

—  '  For  him  may  we  satisfy  you,  to  whose 
dwelling  ye  hasten,  Waters,  and  bring  us ' — 
whatever  that  may  mean.     It  seems  to  have 
pertinence  only  as  said  by  officiating  priests 
in  performing  the  above-mentioned  conse- 
cration. 

SELECTION  L.  RV.  x.14.1-2,  and  7-12. 
Funeral-hymn.— Kubricated  at  1021-21, 10312 
—  see  p.  402.  See  Whitney's  essay,  On  the 
Vedic  doctrine  of  a  future  life,  OLSt.i.  46-63 
(=  Bibliotheca  Sacra,  1859,  xvi.404f ) ;  also 
Zimmer,  p.  408-22.  On  immortality  as  an 
Indo-European  belief,  see  Kaegi,  N.  265  and 
literature  there  cited,  and  x.  283a.  On  the 
funeral  rites,  see  introduction  to  selection 
Ixxv.  and  literature  there  cited.  Translations 
of  this  hymn:  Muir,  v.292;  GKR.  p.  146; 
and  Whitney,  I.e.,  p.  68. 

—  Although  mandala  x.  on  the  whole  is 
late,  it  yet  contains  antique  passages ;  and 
among  these  the  following  seems  to  belong : 
so  Roth.     The  hymn  contains  16  stanzas,  of 
which  13-16  are  palpably   later   additions. 
Only  7-12  are  actually  prescribed  by  A.9va- 
layana  for  use  in  the  funeral  service ;  but  1 
and  2,  although  not  rubricated,  are  given 
for  their  intrinsic  interest. 

—The  passage  as  it  stands  consists  of  an 
introductory  summons  to  the  assembled 
mourners  (1-2);  and  of  an  address  to  the 
departed  (7-8);  then,  after  bidding  the 
mourners  disperse  (stanza  9),  the  spokesman 
implores  the  favor  of  the  kimlly-disposed 
hounds  of  Yama,  for  the  departed  (11)  and 
for  the  company  (12). 


—  In  stanza  10,  on  the  other  hand,  these 
hounds  are  conceived  as  ill-disposed  crea- 
tures standing  guard  to  keep  the  departed 
out  of  bliss  —  see  p.  370 ;  and  possibly  the 
stanza  which  originally  belonged  with  9  has 
been  displaced  by  the  one  in  our  text.     Or 
is  stanza  9  itself  the  intruder  ?    See  Bezzen- 
berger's  Beitriige,  viii.202. 

—The  stanzas  of  RV.  x.14  recur  else- 
where, with  more  or  less  interesting  variants. 
Those  in  the  Reader  correspond  respectively 
with  AV.  xviii.l. 49,50,54;  3.68;  1.55;  2.11, 
12,13.  Compare  also  MS.  iv.14.16 ;  ii.7.11 ; 
TA.  vi.1.1;  4.2;  6.1;  3.1,2.  For  st.  9,  see 
note  thereto,  8315. 

7-8.  para^yivansam,  Vi,  803,  783b2.  — 
'Along  after  (ami)  i.e.  unto  the  mighty 
heights,'  i.e.  to  the  other  world.  —  anu- 
paspaganam,  VI  pag,  807.  —  vaivasvatam, 
cf.  8518N.  So  also  in  the  Avesta,  Yima  is 
Vs  son.  —  '  Gatherer  of  the  peoples ; '  pre- 
cisely so  in  the  Avesta,  Vd.  ii.21,  Yima  makes 
a  gathering  (hanjamanem)  of  mortals.  Cf. 
"AiS-ns  a.ynffi\«os,  Preller,  Gr.  Myth?  i.660, 
Kaegi,  N.  276.  —Note  that  Yama  is  a  king, 
and  not,  like  Varuna  (line  12),  a  god. 

—  Yama  is  the  first  mortal  (see  yama  in 
vocab.);  the  first  to  reach  the  other  world 
(AV.  xviii.3.13);  the  leader  of  the  endless 
train  of  them  that  follow  him ;  and  so  the 
king  of  the  blessed  (see  yama-rajan).    The 
comparison  of  Yama  with  the  Avestan  Yima 
is  very  interesting:  see  Roth,  die  Sage  von 
Dschemschid,  ZDMG.  iv.417-431 ;  and  SEE. 
iv.p.lxxv.,  and  p.10-21. 

—  We  read  at  AV.  xviii.4.7, 

tirthais  taranti  pravato  mahir  iti, 
By  passes  pass  they  to  the  mighty  heights,  'tis  said. 

This  is  most  interesting  as  a  reminiscence  of 
the  same  traditional  material  of  which  RV. 
x.14.1  is  another  outgrowth. 

9-10.  '  Yamus  nobis  perf ugium  primus 
repperit : '  gatum,  q.v.,  pregnantly,  like  r6irov 
at  John  xiv.2.  —  esa  gavyutis,  i.e.  the  gatti, 
just  mentioned.  —  apa-bhartava  u:  the 
pada-patha  reads  -tavai  u  (133);  form  of 
inf.,  9722;  use  of  inf.,  982c.  -For  the 
thought,  see  an  Avestan  parallel,  Kaegi,  N. 
270.  -yatra,  248a.  -para^iyiis,  783b2. 


NOTES  TO i 
PAGE  83.  ' 


[378] 


— jajnanas,  vjan2,  807,  '  (their)  children,'  sc. 
para  yanti. 

11-12.  pra^ihi,  617,  see  vocab.  —The 
AV.  modernizes  the  forms  a  little,  reading 
rajanau,  madantau.  —  pagyasi,  subjunctive 
(760.2),  w.  future  mg,  as  in  Homer.  —Note 
the  appropriate  connection  of  this  stanza 
with  st.  2  and  observe  the  identical  padas. 

13-14.  The  derivation  and  mg  of  ista- 
purta  are  discussed  most  carefully  by  Win- 
disch,  Festgruss  an  Bohtlingk,  1888,  p.  115f. 
—  hitvaya,  v2ha,  993b.  —  piinar  astam 
ajhi,  '  Go  back  home,'  as  if  the  soul  had 
come  from  heaven.  Illustrative  material  in 
Kaegi,  N.  275.  Cf .  zu  Gott  heimkehren  = '  die.' 
— Pada  d  is  metrically  defective:  te  tanua, 
'  with  thy  (new)  body,'  is  suggested,  Kaegi, 
N.  278,  which  see;  te  tanua  suvarcasa  is 
suggested  by  Sayana's  comment.  Cf.  the 
Christian  conceptions  at  Philippians  iii.21, 
I.  Cor.  xv.40f. 

15-16.  U.f.  apa_ita,  vi^ita,  vi  ca  sar- 
pata^atas.  asmai  (accent,  749N.)  etam  •  •. 
ahobhis  adbhis  •  •  vi-aktam  (v'afij).  —vita, 
acct,  128  end;  so  viva,  775N.  —  akran,  831. 
—Second  asmai,  accentless,  cf.  749N\ 

—  Pada  c.  '(A  place  of  rest)  adorned 
with  days,  with  waters,  with  nights:'  i.e. 
where  the  delights  of  earth  are  found  again, 
the  change  of  day  and  night,  cooling  waters, 
etc.  Note  the  especial  mention  of  waters  in 
the  enumeration  of  the  joys  of  heaven  at 
RV.  ix.113.7f,  and  in  the  description  of  the 
'  Assembly-hall '  of  Yama  Vaivasvata,  MBh. 
ii.8.7  =  317.  And  observe  how  very  frequent 
are  the  allusions  to  the  waters  in  the  men- 
tions of  Paradise  in  the  Koran,  e.g.  xlvii. 
10-20;  lxxvi.5;  xiii.35. 

—This  pada  at  best  is  bad.  It  is  avoided 
by  the  noteworthy,  but  not  very  helpful, 
variants  of  the  Yajurveda.  VS.  xii.45  reads 

apeta  vita  vi  ca  sarpatato 
y6  atra  stha  purana  ye  ca  nutanah. 
adad  yam6  avasanam  prthivya 
akrann  imam  pitaro  lokam  asmai, 

and  substantially  so  read  MS.,  TS.,  TB.  The 
scholiast  to  VS.  takes  this  as  an  address  to 
'  Yama's  men.'  It  is  a  little  forced  to  refer 
it  to  the  mourners. 


17-18.  In  this  stanza,  these  dogs,  the  off- 
spring of  Sarama,  are  ill-disposed  (dur- 
vidatra) — see  introduction.  —Pronounce 
guanau.  —  '  Four-eyed  : '  later  this  is  taken 
to  mean  '  with  two  eyes  and  two  round  spots 
above  the  eyes.'  Note  the  Parsi  custom  of 
having  such  a  dog  (cf.  Vd.  viii.16)  view  the 
corpse  before  exposure  —  Monier- Williams, 
Mod.  India,  173-6,  ed.  1878. 

—Respecting  Sarama,  see  Kaegi,  x.  149. 
Respecting  the  dogs,  see  ib.,  N.  274,  274a, 
and  Muir,  v.294.  Homer  mentions  the  '  dog 
of  Hades,'  Od.  xi.623f,  II.  viii.368.  Not  till 
later  is  he  called '  many-headed '  and  KtpBepos. 
With  KepBepos  is  identified  Cabala  —  see  Ben- 
fey,  Gottingische  Nachrichten,  1877,  p.  8f  = 
Vedica,  i.!49f.  In  Avestan  belief  (Vd. 
xiii.9),  dogs  guard  the  entrance  of  the  other 
world.  These  beliefs  are  compared,  SEE. 
iv.p.lxxxvii. 

19.  In  this  stanza  and  the  following,  the 
dogs  are  kindly  creatures. 

NOTES  TO  PAGE  84. 

1.   Pronounce  tabhiam.     —Verbs,  668. 

2-3.  U.f.  asutfpau :  admits  several  ex- 
planations—  see  vocab.,  and  Bergaigne,  iii. 
72.  —These  messengers  go  about  to  con- 
duct to  the  other  world  those  who  have 
received  the  summons  of  Yama.  —  suryaya, 
attraction,  explained  at  982a.  —  U.f.  piinar 
datam  (839)  asum  adyd_iha :  '  may  the  two 
give  back  again  — ,'  for  the  mourners  have 
been  in  the  shadow  of  death. 

SELECTION  LI.  RV.  x.  16.  Funeral-hymn, 
used  at  the  ceremony  of  cremation.  —  Rubri- 
cated are  only  stanzas  1-9  and  14  —  see  p. 
402.  The  rubricated  stanzas  are  translated 
by  Max  Miiller,  ZDMG.  ix.p.viiif,  and  the 
whole  hymn  by  Zimmer,  p.  402.  Most  of 
the  stanzas  are  addressed  to  Agni ;  but  3,  6, 
and  7,  to  the  dead  man.  The  hymn  has  two 
parts,  clearly  sundered  by  the  metre. 

—  In  the  first,  Agni  is  to  burn  the  corpse, 
not  rudely,  but  gently,  just  enough  to  "  make 
it  done."  To  this  end,  a  sacrificial  goat 
(st.  4)  is  provided,  and  (st.  7)  the  corpse  is 
covered  with  a  caul,  in  order  that  Agni  may 
spend  his  fury  on  these  things  and  spare  the 


[379] 


j  NOTES  TO 
)  PAGE  84. 


corpse  from  too  severe  a  burning.  The 
original  purpose  of  this  custom  may  have 
been  different.  The  Greeks  had  the  custom 
—  see  II.  xxiii.!65f ,  Od.  xxiv.65f. 

Moreover,  Agni  is  to  carry  up  the  departed 
to  the  Fathers  or  Manes,  who  have  their  seat 
in  the  'fore-heaven'  (AV.  xviii.2.48,  Whit- 
ney, OLSt.  i.59).  Perhaps  st.  8-10  did  not 
belong  originally  to  the  first  part. 

—The  second  part  consists  of  heterogene- 
ous material,  vagrant  stanzas,  having  some 
connection,  verbal  or  logical,  real  or  apparent, 
with  the  words  or  ideas  of  the  first. 

—  Every  stanza  of  the  hymn,  save  st.  11, 
appears  in  the  AV.,  and  some  elsewhere  also, 
and  with  interesting  variants. 

4-5.  enam:  the  minds  of  all  present  are 
so  exclusively  upon  the  departed,  that  the 
first  reference  to  him  may  be  made  by 
an  accentless  and  gestureless  word  without 
unclearness.  Similarly  asya.  — vi  dahas, 
abhi  gocas,  748, 579.  The  AV.  reads  gugucas 
(869).  -ciksipas,  869,  579.  -krnavas, 
700.  — U.f.  atha  im  enam.  —  prahinutat: 
n,  192c;  form,  570,  704,  cf.  915;  mg,  571. 

6-7.  Pada  d  =  atha  devan  vagam  nesya- 
ti,  '  he  shall  bring  the  gods  into  his  control ' 
(cf.  RV.  x.84.3),  i.e.  'win  their  favor.' 

8-9.  Note  the  combination  of  tristubh 
and  jagati  padas  (11, 12, 12, 11).  Pronounce 
diam.  —See  dharman.  —  apds,  6sadhisu, 
cf.  x.58.7.  —  Seehita2.  — garirais,  Sayana, 
'  garira^avayavais '  ( '  members ' ) . 

—  For  this  stanza  there  is  abundant  and 
interesting  illustrative  material.     See  Muir, 
v.298,319;    Kaegi,  N.  275,275a.      Man  is  a 
microcosm.      Each  element  in  him  comes 
from  some  element  in  nature  with  which  it 
has  most  affinity  and  thereto  it  returns  (cf. 
Eurip.  Suppl.   532f).      These  affinities   are 
pointed  out  with  much  detail  in  C,B.  xiv. 
6.213. 

yatra^asya  purusasya  mrtasya^  agnim 
vag  apyeti,  vatam  pranag,  caksur  adityam, 
manag  candram,  digah  grotram,  prthivim 
gariram,  akagam  atma^,  osadhir  lomani, 
vanaspatin  kega,  apsu  lohitam  ca  retag  ca 
nidhiyate,  —  kva^ayam  tada  puruso  bha- 
vati  ?  '  In  case  the  dead  man's  •  •  •  soul  goes 
to  the  ether,  the  hair  of  his  body  to  the 


plants,  the  hair  of  his  head  to  the  trees,  and 
his  blood  and  seminal  fluid  in  the  waters  are 
put,  what  then  becomes  of  this  spirit  1 ' 

Cf.  the  formula  recited  at  the  slaughter  of 
the  sacrificial  victim,  AB.  ii.6.13, 

suryam  caksur  gamayatat, 
vatam  pranam  anvavasrjatat, 
antariksam  asum, 
digah  grotram, 
prthivim  gariram. 

Dissolution  into  the  five  elements  (see  bhiita) 
is  later  the  stereotyped  phrase  for  death  (see 
pancatva).  Cf.  the  four  elements  t£  Siv 
ffvfj.ireTT7iyf  rb  ffw/j.a,  yijs  irvpbs  vSarSs  rf  Kal 
atpos,  Plato,  Timaeus,  p.  82. 

—The  affinity  of  the  eye  and  the  sun  is 
universally  palpable :  cf .,  for  example,  Plato, 
Repub.  508,  rtKioeib(<rrar6v  yf  oZ/xcu  [rJ»  i/'/x/^a] 
TaJc  irepl  rb.s  alff6r)fffis  opydvuv.  Not  less  SO 
is  that  of  breath  and  wind.  Bones  and  earth, 
Timaeus,  73s  ;  blood  and  plants,  ib.80E.  Cf . 
Darmesteter,  SBE.  iv.187,  who  cites  Iliad 
vii.99  and  Empedocles,  378-82  (ed.  Mullach). 

10-11.  'The  goat  [laid  limb  by  limb  on 
the  corpse  on  the  fire]  (is  thy)  portion. 
Burn  it  with  burning;  that  let  thy  heat 
burn ;  that,  thy  flame.'  —  But  deal  gently 
with  the  dead  man.  —Note  the  emphatic 
position  of  the  last  two  tarn's.  —The  goat 
is  the  animal  most  fit  for  sacrifice  —  see  the 
legend,  AB.  ii.8.  Later;  aja  is  taken  as  a-ja, 
the  '  unborn '  part :  so  Sayana ;  cf .  Ludwig, 
iii.p.435-6;  Pancatantra,  book  iii.,  fable  2; 
MBh.xii.338.3(=  12820)  fol.2551>;  ISt.  i.428. 

—Agni  has  'dreadful  forms'  (ghoras 
tamias)  as  well  as  'kindly'  ones.  —See 
lokd  2b  and  sukrt.  The  Hindus  regard  u 
as  a  particle ;  but  it  may  be  part  of  a  word 
uloka,  which  combination  appears  in  old 
texts,  and  even  at  the  head  of  a  pada,  where 
u  (as  enclitic)  could  not  stand. 

12-13.  See  Vhu+a.  'Who,  offered  to 
thee,  goes  freely.'  The  corpse  may  have 
been  conceived  —  now  as  yielding  easily  to 
the  devourer,  and  now  as  struggling  against 
it.  Otherwise  Zimmer,  p.  403N. 

—  'Putting on  life  (as  a  garment),  let  him 
seek  after  offspring.'  Where  is  to  be  found 
expressed  the  wish  for  children  in  the  new 
ife  ?  It  is  repulsive.  But  that  carnal  inter- 


NOTES  TO 
PAGE  84. 


[380] 


course  was  by  no  means  excluded  from  the 
(doubtless  later)  ideas  of  heaven  would 
appear  from  the  material  gathered  by 
Muir,  v.307-9,  esp.  from  AV.  iv.34.2  and 
xiv.2.32.  Add  AB.  i.22.14,  and  cf.  Zimmer, 
413. 

—After  all,  may  not  g6sas  here  mean 
simply  'those  whom  we  leave  behind  us,' 
viz.  at  the  grave  (see  6317'18),  in  order  to 
continue  the  journey  of  life  without  them, 
i.e.  '  those  who  have  gone  before  1 '  These 
the  dead  man  is  now  to  rejoin. 

-Padad:  cf.  831*  and  x. 

14-15.  krsnah  gakunas  is  one  of  ill- 
omen.  — uta  va:  function  of  ut£  like  that 
of  atha  in  atha  va,  see  athaG.  —  U.f.  agnis 
tad  (8015Jf.)  vigva^at.  —  See  brahmana : 
no  necessary  allusion  to  caste  here.  —If 
unclean  creatures  have  done  any  harm  to 
the  corpse,  Agni  is  to  remove  from  it  the 
traces  of  such  imperfections,  i.e.  '  make  it 
whole.'  The  '  soma '  seems  to  stand  for  some 
purifying  sacrifice  at  which  it  was  used  in 
conjunction  with  the  fire. 

16-17.  Rubricated  at  1022'\  Cutting  out 
the  caul  of  the  anustarani,  the  celebrant 
covers  the  head  and  face  of  the  dead  man 
with  it,  for  the  purpose  mentioned  in  the 
introduction.  —  g6bhis,  see  g62 :  the  caul, 
suet,  and  fat  are  meant.  —  Vvya+pari:  see 
the  orig.  mg  of  v'vya.  —U.f.  sam  pra^ 
urnusva  (712) :  acct,  1083-84.  —See  n6d 
and  references.  —  Vhrs,  intens.,  1012.  — 
vi-dhaksyan,  Vdah,  fut.  ppl.  —Subjunctive 
form,  1068,  cf.  736. 

—Lit.,  then,  'Wind  a  protection  (varma) 
from  the  fire  (abl.)  around  thyself  by  means 
of  the  caul  etc.,  i.e.  envelop  thyself  with  the 
caul  as  a  protection  from  the  fire  [addressed 
to  the  dead  man,  although  the  celebrant 
actually  does  the  enveloping] ;  cover  thyself 
completely  with  suet  and  fat :  in  order  that 
the  bold  one  (Agni),  very  impatient,  may 
not  with  his  grip  firmly  clasp  thee  around, 
to  devour  thee.' 

18-19.  vi  jihvaras,  Vhvr,  8581,  in  form 
and  use  like  ciksipas,  line  4.  —  Pada  c : 
metre  faulty ;  read  esa  u  or  esd  id  ?  —  See 
\'mad,  caus.  2.  —This  stanza  seems  to  have 
pertinence  only  as  an  accompaniment  of  the 


ritual  (1031).     The  hymn  proper  may  have 
ended  with  st.  7. 

2O.    For  n,  192c.    -yamarajnas,  cf.  838x. 

NOTES  TO  PAGE   80. 

1.  U.f.  iha_eva_ayam  itaras,  jatavedas, 
'  Right  here  is  this  other  one,  Jatavedas,'  i.e. 
agni  havya-vahana,  as  distinguished  from 
agni  kravya-vahana.  The  cremation  has 
now  proceeded  far  enough ;  so  the  corpse- 
consuming  Agni  is  dismissed  to  the  Manes, 
and  the  oblation-bearing  Agni  summoned. 

2-3.  This  continues  the  thought  of  st.  9. 
In  the  presence  of  the  Manes  (who  don't 
mind  the  heat),  the  dismissed  Agni  may 
burn  as  fiercely  as  he  likes  and  drive  his 
flames  in  or  to  the  highest  place.  —  '  Him  I 
remove  or  dismiss  (v'lhrS)  to  the  pitryajfia  : ' 
this  Ludwig,  v.p.423,  takes  to  be  a  sacrifice 
to  the  gods  conducted  by  the  Manes ;  other- 
wise vocab.  — invat:  form,  736;  quasi- 
root  inv. 

4-5.  The  diaskeuasts  have  put  this  stanza 
here  on  account  of  the  mention  of  kravya- 
vahana  and  the  Manes.  —  yaksat,  8933, 
Vyaj.  —  U.f.  prA  id  u  •  •.  —  'Both  to  the 
gods  and  to  the  Manes '  —  so  Sayana,  Mahl- 
dhara  (to  VS.  xix.65),  and  vocabulary  under 
a2.  But  Ludwig  (see  transl.)  says 'to  the 
gods  also,  from  the  Manes.' 

6-7.  See  Vva§.  — tva,  the  sacred  fire. 
—  ni  dhimahi  (cf.  7414)  and  sam  idhimahi, 
837.  —  '  Gladly  would  we  set  thee  down, 
gladly  make  burn  brightly*  (sam  gives  to 
idh  this  intensive  force).  The  optative  does 
not  imply  that  they  do  not  suit  the  action 
to  the  word.  —  '  Glad,  bring  thou  hither 
the  glad  Fathers,  to  the  oblation  (982a)  to 
eat'  (\fad,  970b). 

8-9.  '  Him  cool  thou  off  (see  VI  va+nis), 
i.e.  let  him  whom  thou  wast  consuming  cool 
off  again.'  And  let  the  burning-place  be 
so  cool  and  moist  that  even  water-plants 
(padas  c  d)  may  grow  there. 

1O-11.  Rubricated  at  10411.  -The  four 
words  in  line  10  may  be  either  voc's  s.f.  or 
loc's  s.m.n. :  accent,  indecisive ;  the  i  before 
k  (1222d)  favors  the  first  view.  —sam 
gamas  (active  !),  8488.  —The  stanza  seems 
to  be  meaningless  rubbish. 


[381] 


j  NOTES  TO 
J  PAGE  85. 


SELECTION  LIL  RV.  x.17.1-2  and  3-6. 
Funeral-hymn.  —  Under  x.17  are  included 
divers  elements  :  A.  the  fragmentary  legend 
of  the  Children  of  the  Sun  (1-2);  B.  the 
funeral-hymn  proper  (3-6) ;  C.  a  prayer  to 
Sarasvati  (7-9) ;  D.  sundry  fragments. 

—  A.  STANZAS  1-2.    This  famous  fragment 
begins  a  new  anuvaka  and  has  nothing  to 
do  with  the  funeral-hymns.     It  smacks  of 
antiquity ;  and  it  has  become  the  nucleus  of 
later  legends.     Of  these,  the  oldest  is  that 
reported  by  Yaska,  in  the  Nirukta,  xii.10; 
and   the   next   is  that  of  Qaunaka,  in  the 
Brhaddevata,  vi.33  to  vii.2.     C/s  version  is 
quoted  in  full  by  Sayana,  in  his  comment  to 
RV.  vii.72.2,  in  order  to  prove  that  the  Rishi 
Vasistha  was  a  relative  (first  cousin)  of  the 
A9vins.      Both   legends   are   given  in    the 
original  and  in  translation  by  Muir,  v.227-9  ; 
also  by  Kuhn,   KZ.  i.440-43;    L.  Myrian- 
theus,   Die   Acvins   oder  arischen  Dioskuren, 
Munich,  1876,  p.  1-4 ;  and  in  substance  by 
Max  Miiller,  Lectures,  2d  series,  no.  xi.,  p. 
501  Am.  ed.  of  1865  =  628  Eng.  ed.  of  1873. 
Late  form  of  legend,  VP.,  b'k  iii.,  chap.  2. 

—The  verbal  exegesis  of  the  two  stanzas 
is  beset  with  uncertainties  :  see  Roth,  in  the 
essay  cited  above  (838N.),  ZDMG.  iv.425; 
Grassmann,  Transl.,  ii.p.466;  Bergaigne,  ii. 
318 ;  and  the  very  suggestive  discussions  by 
Ludwig,  iii  .332-5  and  v.391-2. 

—  As   for   their    interpretation   from   the 
mythological  point  of  view,  see  Roth,  I.e. 
p.425  (reported  by  Miiller,  I.e.,  p.503=  530); 
ISt.  xiv.392f ;  Kuhn,  I.e.,  p.443f;  Miiller,  I.e., 
p.528  =  556,  and  502  =  529 ;  Grassmann,  I.e.; 
Bergaigne,  ii.506-7 ;    and  esp.  Ludwig,   iii. 
332-5  and  v.391-2. 

12.  U.f.   iti^idam.      —  Note   that  pari- 
uhyamana  is  from  the  same  root  as  vah- 
atiim.     — Tvastar,  a  god,  gives  the  wedding; 
yet  it  takes  place  on  the  earth ! 

13.  yamdsya  mata :  proleptically;  prop., 
she  who  afterwards  became  Y's  mother. 

14.  krtvi,  993b.     -adadus,  668. 

15.  U.f.  uta^agvinau  abharat  yad  td,d 
asit  1  ajahat  (2hal)  u.      —  dva  mith-,  'two 
pairs'  (Yama,  Yami;  Acvins):  Yaska,  'the 
two  (Y.  and  Y.)  that  formed  a  pair'  ('she 
forsook'). 


"  Tvas.tar'8  making  a  wedding  for  his  daughter  " — 
At  this  news  all  the  world  here  comes  together. 
Yama's  mother,  during  her  wedding, 
The  wife  of  mighty  Vivasvant,  vanished. 
They  hid  away  the  immortal  from  mortals. 
Making  a  like  one,  they  gave  her  to  Vivasvant. 
And  she  bare  the  two  Ac,vins  when  that  happened, 
And  left  two  pairs  behind  her — Saranyu. 

—  "  A  braw  story,  but  unco  short."  The 
actual  text  is  tantalizingly  fragmentary.  We 
can  hardly  hope  to  recover  the  legend  with 
any  satisfactory  completeness.  Yaska  gives 
it  thus : 

Tvastar's  daughter,  Saranyu,  bare  twins 
(Yama  and  Yami)  to  Vivasvant.  She  foisted 
upon  him  another  female  of  the  same  appear- 
ance (savarnam),  and,  taking  on  the  form 
of  a  mare,  fled  forth.  Vivasvant  took  on 
the  form  of  a  horse,  followed  her,  and 
coupled  with  her.  From  that  were  born  the 
two  A9vins  or  '  Horse-men.'  Of  the  savarna 
was  born  Manu. 

That  is — Vivasvant,  the  Sun,  and  Saranyu, 
were  the  parents  of  Yama  and  Yami  (838, 
9214),  the  first  human  pair.  But  there  was 
a  coexisting  belief  in  Manu  (see  manu  in 
vocab.,  and  cf.  SBE.  xxv.p.lvii)  as  the  father 
of  mankind.  Are  not  RV.  x.17.1-2  the  frag- 
ment of  a  legend  which  attempted  to  recon- 
cile the  two  beliefs  by  fabling  a  savarna 
who  should  give  birth  to  Manu,  so  that, 
according  to  either  myth,  the  human  race 
are  the  Children  of  the  Sun  ? 

—Yaska  tells  more  than  does  the  text ;  yet 
we  are  not  sure  that  he  (to  say  nothing  of 
C/aunaka)  knew  anything  more  than  is  con- 
tained in  the  two  stanzas.  We  are  therefore 
not  obliged  to  interpret  the  stanzas  so  as  to 
fadge  with  Yaska's  story. 

A  possible  rendering  of  line  14  is  (see 
Ludwig):  'They  disclosed  (airfKd\v^/av)  the 
immortal  to  mortals  (dat.).  Endowing  her 
with  visible  form,  they  gave  her  to  V.' 
Lit.  'making  her  (to  be)  sd-varna,'  i.e.  (see 
2sa  and  1304c)  'making  her  (to  be)  having 
an  accompanying  varna  or  making  her  (to 
be)  endowed  with  external  appearance.' 

B.  STANZAS  3-6.  The  funeral -hymn 
proper,  addressed  esp.  to  Pusan  v|<ux<"ro>"r<kf 
and  rubricated  at  10313.  Respecting  Pusan, 
see  Kaegi,  p.  65(77),  and  notes  209-12.  As 
sun-god  and  heavenly  herdsman,  he  knoweth 


JN  OTE8  TO 

PAGE  85. 


[382] 


well  the  ways  through  the  heaven  and  the 
spaces,  and  so  is  a  safe  guide  to  conduct 
the  souls  of  the  dead  to  the  regions  of  the 
blessed.  Translation  by  Muir,  v.173. 

16-17.  U.f.  tva  (=the  dead  man)  itas 
cyavayatu  prd  (goes  with  cyav-,  10812) 
vidvan.  —pari  dadat,  6503. 

18-19.  pari  pasati,  V2pa,  8932.  -See 
prapatha.  — U.f.  yatra  asate  (628).  — 
See  sukft. 

2O.   U.f.  imas  a§as.     —  See  VI  vid+anu. 

—  sarvas,  see  77UN.     — nesat,  Vni,  893s 

NOTES  TO  PAGE  86. 
2-3.    ajanista,  902,  Vjan2;  as  we  say,  'he 
was  "  born  and  bred  "  there,  i.e.  is  at  home.' 

—  '  On  the  distant-way  of  ways  •  •  • :  on  the 
distant-way  of  heaven ;  etc.'    No  matter  how 
long  or  where  the  journey  is,  P.  is  at  home 
on  it. 

—  'Unto  the  two  most  wonted  places  — 
both  to  and  from,  he  goes,  knowing  the  way.' 
The  construction  is  faulty  —  and  yet  plain 
enough  :  abhl  sadhasthe  harmonizes  with  a 
carati ;  but  para  carati  requires  sadhasthe- 
bhyas  (abl.). 

SELECTION  LIU.  RV.  x.18.  Funeral- 
hymn. —  Rubricated,  all  except  the  last  stan- 
za, in  the  later  ritual  —  see  p.  402.  The 
simple  ceremonies  originally  used  are  in- 
ferrible from  the  hymn.  Very  different  are 
those  of  the  later  ritual.  For  illustrations 
of  these  differences,  see  Roth,  ZDMG.  viii. 
471f.  The  hymn  is  given,  with  the  concord- 
ants  and  variants  of  the  AV.,  TB.,  TA.,  and 
VS.,  and  the  scholia  of  Sayana  and  Mahi- 
dhara  to  the  concordant  passages,  by  Win- 
disch,  in  his  Zwb'lf  Hymnen  (see  p.  xviii, 
no.  10  of  my  Brief  List). 

—The  hymn  has  been  translated  by  Roth, 
ZDMG.  viii.467f  (reprinted  by  Zimmer, 404f ); 
Max  Miiller,  ZDMG.  ix.,  appendix;  H.  H. 
Wilson,  JRAS.  xvi.201f  =  Works,  ii.270f; 
Whitney,  Bibliotheca  Sacra,  xvi.409  =  OLSt. 
i.46f ;  GKR.  p.  150;  Ludwig,  no.  943;  Grass- 
mann,  no.  844;  Rajendralala  Mitra,  Indo- 
Aryans,  ii.!22f;  and  most  of  it  by  Kaegi, 
76(105)f.  Roth,  Whitney,  GKR.,  and  Kaegi 
give  "  the  action  "  of  the  hymn. 


—  The  hymn  is  remarkable  for  its  intrinsic 
interest  and  beauty.     And  it  has  acquired 
great  notoriety  in  connection  with  the  dis- 
cussions of  Suttee  (=satl)  or  Hindu  widow- 
burning.     Properly,  sati  (see  sant4)means 
a 'virtuous   wife.'      Improperly,   but   more 
commonly,  it  has  come  to  be  used  of  the 
rite  of  self-immolation  which  she  practised. 
See  the  admirable  article  Suttee  in  Col.  H. 
Yule's  Anglo-Indian  Glossary,  with  some  forty 
pertinent  extracts. 

—That  Suttee  is  an  ancient  custom  appears 
from  many  references  to  it  in  classical  au- 
thors. See  Cicero,  Tusc.  disp.  v.27.78;  Pro- 
pertius,  iv.12.15;  Plutarch,  Moralia,  p.499; 
Nicholas  of  Damascus,  fr.  143  =  frag.  hist, 
graec.,  ed.  Miiller,  iii.463;  Strabo,  xv.30,  p. 
699;  62,  p.  714;  and  esp.  the  story  in  Diodo- 
rus  Siculus,  xix.33-34,  according  to  which 
the  rite  is  authenticated  for  316  B.C.  These 
passages  are  given  in  full  by  J.  Grimm,  in 
his  masterly  essay,  Ueber  das  Verbrennen  der 
Leichen,  Abh.  der  Berliner  Akad.,  1849,  p.  261f 
=  Kleinere  Schriften,  ii.298f .  And  Peter  von 
Bohlen,  in  Das  alte  Indien  (1830),  i.293-302, 
cites  a  great  deal  of  interesting  pertinent 
literature. 

—The  custom  was  abolished  by  the  British 
during  the  administration  of  Lord  William 
Bentinck,  in  1829.  The  story  of  the  aboli- 
tion is  well  told  by  H.  H.  Wilson,  in  his  con- 
tinuation of  James  Mill's  History  of  British 
India,  vol.iii.(=ix.), 185-192.  For  descrip- 
tions, statistics,  etc.,  see  Parliamentary  Doc's, 
1821.xviii.;  1823.xvii.;  1824.xxiii.;  1825.xxiv.; 
and  esp.  the  Calcutta  Review,  1867,  vol.  xlvi. 
p.221-261.  Other  descriptions  in  Quarterly 
Review,  lxxxix.257f ;  Shib  Chunder  Bose,  The 
Hindoos  as  they  are,  chap.  xxi. ;  Das  Ausland, 
for  1857,  p.  1057f. 

—  From    Miiller's   Essay    on    Comparative 
Mythology,   Chips,  ii.34f,  or  Selected  Essays, 
vol.  i.  (ed.  of  1881),  p.  333f,  it  would  appear 
that  the  seventh  stanza  of  our  hymn  had 
played  a  great  role  in  Hindu  history.     At 
any  rate,  this  idea   is   current,  and  seems 
traceable  to  the  Essay.     Here  it  is  stated 
that  the  stanza  was  purposely  falsified  by  an 
unscrupulous  priesthood,  and  that  a  garbled 
version  of  it,  reading  agn6h  for  £gre,  was 


[383] 


I  NOTES  TO 
?  PAGE  86. 


directly  responsible  for  the  sacrifice  of  thou- 
sands of  innocent  lives.  That  the  author  is 
in  error  on  these  points  is  argued  with  great 
detail  by  Fitzedward  Hall,  JRAS.  N8.iii.I83- 
192.  He  shows  that  the  misreading  can  be 
traced  to  Raghunandana,  ca.  1500  A.D.,  and 
no  further;  and  that  Suttee  was  deemed  to  be 
amply  justified  by  warrants  other  than  those 
of  the  Vedic  samhita,  which  was  by  no 
means  the  ultimate  appeal  for  the  mediaeval 
Hindu. 

—  In  the  literary  discussions  of  Suttee,  on 
the  other  hand,  the  stanza  has  indeed  played 
a  role.     There  is  probably  no  other  stanza 
in  the  Veda  about  which  so  much  has  been 
written.     It  was  first  cited,  in  mangled  form 
and  as  sanction  for  Suttee,  by  Colebrooke, 
in   1794,    On  the  duties  of  a  faithful  Hindu 
widow,  Asiatick  Researches,  1795,  iv.209-219 
=  Essays,  i. 133-140.      It  was  discussed  by 
Wilson,  in  1854,  in  his  paper  On  the  supposed 
Vaidik  authority  for  Suttee,  JRAS.  xvi.201- 
14  =  JFor/ts.  ii.270-92.      In  answer  to  this, 
Raja  Radhakanta  Deva,  in  1858,  endeavored 
to  adduce  good  Vedic  authority  for  the  rite, 
JRAS.   xvii.209-17    (reprinted   in    Wilson's 
Works,   ii.293-305).     The   most   exhaustive 
treatment  of   the  various   readings   of   the 
stanza  is  that  by  Hall,  I.e.     Finally  must 
be  mentioned  the  paper  read  by  Rajendralala 
Mitra  in  1870,  On  the  funeral  ceremonies  etc., 
JASB.  xxxix.1.241-264  (reprinted  in  his  In- 
troduction to  the  TA.,  p.  33-58,  and  with 
additions  in  his  Indo-Aryans,  ii.114— 155);  see 
esp.  p.  257f  (=60f=147f). 

—The  Rigveda  gives  no  warrant  for  the 
custom.  C/aunaka,  in  the  Brhad-devata, 
furnishes  important  positive  evidence  against 
it  (see  Chips,  ii.37);  and  likewise  Manu,  v. 
166-8(=  6410f,  see  N.).  Cf.  Kaegi,  N.51. 

—  The   hymn   was   originally   used    at   a 
burial  which  was  not  preceded  by  cremation. 
The  situation  and  action  are  as  follows.   The 
corpse  lies  on  a  raised  place ;  and  by  it  is 
the  widow. 

STANZAS  1-2.  The  spokesman  adjures 
Death  to  remove,  and  to  harm  not  the 
living  (1) ;  and  pronounces  for  them  absolu- 
tion from  impurity  (2). 

STANZAS  3-4.    The  conductor  of  the  cere- 


mony dwells  with  joy  on  the  fact  that, 
thanks  to  the  efficacy  of  their  prayers,  they 
have  not  joined  the  company  of  the  dead  (3). 
Now,  for  the  better  safety  of  the  survivors, 
and  wishing  them  long  life,  he  sets  a  stone 
near  the  grave  as  a  symbolic  boundary  of 
the  domain  of  Death,  as  a  barrier,  so  that 
he  may  not  pass  to  the  space  beyond  or 
domain  of  the  living. 

STANZAS  6-6.  The  wish  and  prayer  for 
long  life  is  here  continued. 

STANZAS  7-8.  The  women  are  now  sum- 
moned to  make  their  appearance  together, 
and,  provided  with  ointments,  '  to  go  up  to 
the  place,'  i.e.  of  course,  where  the  dead 
man  and  the  widow  are  (7). 

Here  we  must  infer  that  they  adorn  the 
widow  (as  a  sign  that  she  is  to  re-enter  the 
world  of  life),  and  that  the  dead  man's 
brother  (devf,  'levir')  then  takes  her  hand 
in  token  of  the  levirate  marriage. 

The  priest  then  bids  her  leave  her  lifeless 
spouse,  and  makes  solemn  declaration  of  the 
new  relation  into  which  she  has  entered  (8). 

STANZA  9.  The  bow  is  now  taken  from 
the  dead  man's  hand,  in  order  that  the  power 
and  glory  of  which  the  weapon  was  the 
symbol  may  remain  with  the  survivors ;  and 
a  closing  benediction  is  said  for  them  and 
for  the  departed. 

STANZAS  10-13.  "And  now,  with  gentle 
action  and  tender  words,  the  body  is  com- 
mitted to  the  earth." 

4-5.  Vi  r  anu-para.  —  te  suaa,  cf.  6518N. 
— itara,  w.  abl.,  like  anya,  34.  —  devayanat, 
'going  or  leading  to  the  gods/  sc.  pathaa, 
abl.  —  U.f.  ma  •  •  ririsas  (8010N.),  ma  uta. 
Note  how  ut&  follows  the  repeated  portion 
of  the  second  clause. 

6-7.  See  pada3.  —Discussions  of  Vyup, 
Ludwig,  v.514,  Whitney,  AJP.  iii.402,  Roth, 
Festgruss  an  Bdhtlingk,  1888,  p.  98-99.  — 
aita,  620.  -See  vlldha7.  -Vpya+a. 

6a.  Either  '  Clogging  Death's  foot  [by  a 
bundle  of  brush  (kiidi)  or  a  billet  of  wood, 
tied  to  the  corpse's  foot],  as  ye  came;'  or 
else,  'Effacing  Death's  foot-print'  [by  the 
same  means].  I  confess,  I  incline  to  the 
former  view.  But,  whichever  way  we  take 
padam  yop-,  the  simple  symbolism  amounts 


NOTES  TO 
PAGE  86. 


[384] 


to  the  same  thing.  The  clog  is  attached  to 
the  foot  of  the  corpse,  which  represents 
Death,  in  order  that  Death  may  not  get 
back  or  find  his  way  back  so  easily  to  harm 
the  living.  See  AV.  v.19.12  (explained  by 
Roth,  I.e.)  in  connection  with  xii.2.29.  Roth 
adduces  the  device  of  Hermes,  in  the  Homeric 
Hymn  to  Hermes,  80-84. 

8-9.  U.f.  vi  mrtais  (2832)  a^avavrtran 
(Vvrt+vy-a):  Whitney  takes  the  form  as  a 
3d  pi.  (5504)  impf.  mid.  of  the  redup.  class, 
present-stem  vavrt,  irreg.  like  cakr  (expect 
vivrt).  -£bhut, '  hath  been,'  928.  -Padac 
refers  —  not  to  "  mirth  in  funeral,"  but  rather 
—  to  a  fresh  start  on  a  new  stretch  of  life, 
in  which,  leaving  the  dead  behind,  they  look 
for  much  joy. 

10-11.  Note  radical  connection  of  pari- 
dhim  and  dadhami.  —U.f.  ma_esam  nu 
gat  aparas  ('an  other').  —'A  hundred 
autumns,  numerous,  may  they  live.'  Prayers 
like  this  are  frequent.  The  love  of  long  life 
is  very  clear  in  the  Vedic  texts  as  contrasted 
with  those  of  the  later  period.  We  must  not 
think  of  'hundred'  as  just  '99+1.'  —See 
VI  dha+antar,  and  note  carefully  the  develop- 
ment of  the  mg.  '  May  they  hide  Death  by 
a  mountain,  i.e.  put  a  mountain  (symbolized 
by  the  rock  or  paridhi)  betwixt  themselves 
and  Death.'  See  parvata  2  and  4. 

—There  is  much  evidence  that  the  age  of 
a  hundred  years  was  deemed  entirely  normal. 
This  appears  from  RV.  i.89.9.  Again,  to  a 
question  about  a  funeral  lustration,  Paras- 
kara  (PGS.  iii.10.14,15)  prescribes  the  use  of 
a  special  answer  "  in  case  the  departed  was 
not  yet  a  hundred  years  old."  Weber,  ISt. 
xvii.500.  SEE.  xxix.  356.  The  '  tenth  decade 
of  life 'has  a  name,  dac_ami(seeBR.).  In  the 
Jataka  (Fausboll,  vol.ii.p.16),  the  Bodhisat 
says  to  his  father,  when  the  latter  sneezes, 

O  Gagga,  live  a  hundred  years, 
And  twenty  others  added  on.  •  • 
Live  thou  a  hundred  autumns  yet. 

See  also  Bhartrhari's  fine  stanza,  ayur 
varsaqatam  nrnam  etc.,  Vairagya-fataka, 
50  Bohlen  =  107  Telang.  —  Among  Semitic 
peoples,  the  sacred  age  was  120  years ;  while 
the  pious  Egyptian  prayed  to  Osiris  that  he 
might  live  to  be  110.  —  Krall. 


—  Very  interesting  are  the  classical  stories 
of  Hindu  longevity.     Sometimes,  according 
to  Onesikritos,  they  capped  a  hundred  with 
thirty  more  —  Strabo,  xv.34,p.701.  The  Uttara 
Kurus  are  said,  MBh.  vi.7.11  =  264,  to  live 
1000  or  10,000  years,  and  to  this  fable  is  prob- 
ably due  the  report  of  Megasthenes  -n-tpl  riav 
X^ifruv  "Tirfpfiopfwv  in  Strabo,  xv.57,p.711 

—  see   McCrindle's  Megasthenes,  p.79N.,  or 
Lassen,  LA.  i2.613. 

—  Note  that  years  are  counted,  now  by 
winters,  now  by  autumns,  and  now  by  rainy 
seasons  (see  hima  and  varsa  in  vocab.),  and 
that  these  differences  correspond  in  general 
with  differences  of  habitat  of  the  people. 
ISt.  xvii.232,  Zimmer,  371-2. 

12-13.  U.f.  yatha  ahani,  yatha  rtavas 
(see  127-) :  pronounce  yathahani  •  •  |  ydth- 
artava.  —'As  a  following  one  deserts  not 
the  former  one,  i.e.  as  each  season  lacks  not 
a  successor/  —See  ev41:  contrast  1818>19. 

—  See  Vklp :  '  so  dispose  their  lives,  i.e.  make 
them  move  on  in  the  same  unbroken  way.' 

14-15.  yati  stha  (188a),  'quot  estis.' 
— karati,  true  root-aor.  subjunctive,  8361. 
— jivdse,  970c,  982.  —'Attain  ye  to  (long- 
life,  ayus,  i.e.)  fulness  of  days,  old  age  your 
portion  making,  one  after  another,  in  turn 
(yatamanas)  all  of  you'  (ydti  sthaj.  Other- 
wise OLSt.  i.53. 

16-17.  STANZA  7.  See  introduction,  and 
Kaegi,  x.328.  — naris,  classical  naryas,  365. 
2.  —See  v'vig+sam.  —  Pada  d :  'Let  the 
wives  ascend  to  the  (raised)  place  (on  which 
the  corpse  lies),  to  begin  with'  (agre). — 
After  which,  they  are  to  do  their  errand,  see 
introduction  to  stanzas  7-8.  It  does  not 
mean,  'Let  them  go  (away  from  the  bier) 
up  to  a  sacrificial  altar  first,  i.e.  before 
others ; '  for  this  we  should  expect  pra- 
thamas  rather  than  agre. 

18-19.  U.f.  ud  irsva  (sir)  nari  •  •.  — 
gatasum  etdm  upa  gese,  lit.  '  With  this  one 
whose  life  is  gone  liest  thou.'  —U.f.  a^ihi. 
— '  To  take  the  hand '  is  the  essential  pre- 
liminary of  wedding  —  see  895N.  —  U.f. 
didhis6s  tava  ida.ni.  See  2idam.  — patyus 
(343b)  janitvAm  means  'condition  of  being 
jam  of  a  piti;'  and  the  whole  line  19  (see 
bhu+abhi-sam)  means  simply  '  Thou  hast 


[385] 


NOTES  TO 
PAGE  87. 


entered  into  the  state  of  being  wife  of  a 
spouse  (who  was)  a  hand-grasper  (and  is) 
tiiy  suitor  now.' 

-Hillebrandt,  at  ZDMG.  xl.708f,  shows 
plainly  that  this  stanza,  RV.  x.18.8,  belonged 
originally  to  the  ritual  of  the  human  sacri- 
fice. Weber  describes  the  ceremony  at 
ZDMG.  xviii.269f  =  Indische  Streifen,  i.65f. 
The  king's  first  queen  was  obliged  to  lie 
with  the  dead  victim.  The  situation  is  evi- 
dent from  the  connection  in  which  RV.  x. 
18.8  occurs  at  AV.  xviii.3.1-4.  She  is  bidden 
to  rise  with  our  stanza,  lid  irsva  nari  —  see 
Qankhayana  C,rauta-siitra,  xvi.13.13. 

In  this  light,  the  logical  connection  of 
paclas  a  b  with  padas  c  d  becomes  clear.  She 
is  to  forsake  the  corpse  and  "  come  hither  " 
to  the  king. 


Rise  up,  woman,  to  the  world  of  the  living. 
Fled  is  the  soul  of  him  with  whom  thou  hest. 


Come  hither. 


Quitting  the  embrace  of  hateful  Death,  the 
queen  rises  and  approaches  him  who  had 
already  once  taken  her  hand  in  wedlock  and 
now  stands  waiting  for  her  as  a  suitor  once 
more.  Upon  thus  resuming  her  proper  rela- 
tion of  wife  again,  she  is  greeted  with  the 
words  : 


To  him  who  grasped  thy  hand,  thy  suitor  now, 
As  wife  to  husband  art  thou  become  related. 


—  As  appears  from  AGS.  iv.2.18  =  1027, 
this  stanza  was  at  an  early  date  appropriated 
for  the  funeral-service,  where  —  as  an  accom- 
paniment of  the  levirate  marriage  —  it  fits 
very  well  (didhisii  means  also  '  a  second 
husband ').  Regarding  leviration,  see  Kaegi, 
N.51.  Its  existence  in  Vedic  times  is  proved 
by  RV.  x.40.2.  — Compare  also  Deuteronomy 
xxv.5-10. 

2O.  U.f.  dhanus  hdstat  a-dadanas  (668) 
mrtasya  1  asm6  (dat.,  4922)  ksatraya  etc. 
'  (I,  the  spokesman,)  taking  from  the  dead 
man's  hand  the  bow,  for  us  for  power  •  •  i.e. 
that  ours  may  be  the  power,  glory,  might ' — . 
Here  the  construction  breaks  off  short,  but 
without  a  jot  of  uuclearness.  —Note  that 
the  bow  is  left  in  his  hand  till  the  very  last. 
This  was  their  noblest  and  chiefest  weapon  : 
cf.  RV.  vi.75;  the  stories  of  Arjuna's  bow, 
Gandiva;  and  Strabo,  xv.66,p.717. 


NOTES  TO  PAGE  87. 

1.  U.f.  Atra^evd  tvam  ('thou,'  the  de- 
parted —  sc.  jayes) ;  ih&  •  •.  See  atra2.  The 
adverbs  are  contrasted  as  in  fvSat^ovfffrfpol 
(Iff iv  ol  4it*i  ruv  tvOddf,  Plato,  Ap.  41c.  — 
U.f.  vigvas,  cf.  7412N.  —  abhfmatis,  as  adj., 
'plotting  against  (us) '  —  cf.  Vman+abhi2. 

2-3.  Addressed  to  the  departed.  —The 
earth,  '  a  maid  soft  as  wool  to  a  pious  man 
(daksinavate) —  she  shall  protect  thee  from 
destruction's  lap.'  —  Pada  c  has  12  syllables. 

4-5.  Vgvanc+ud :  note  mg  of  gvanc  and 
its  concinnity  with  the  metaphor  of  yuvati. 
—ma  ni  badhathas  (743) :  compare  the 
formulae 

Bit  tibi  terra  levis ! 

ne  gravis  ease  velis ! 
tu  levis  ossa  tegas ! 

etc.,  cited  by  J.  Grimm,  I.e.,  p.  193  =  214. 
—  asmai  and  enam,  cf.  844N.  —U.f.  bhunie. 
-Vlvr+abhi,  712. 

6-7.  mlt-as,  nom.  pi. :  cf.  486b.  — 
grhasas :  cf .  801  and  N.,  and  Kaegi,  N.329. 
—Pronounce  santu  air  a.  —The  like  beauti- 
ful conception  of  committal  to  a  place  of 
security  pervades  the  Eng.  word  bury,  the 
Old  High  Ger.  bi-felan,  and  Goth,  ga-filhan. 

8-9.  Pronounce  tudt  pari :  see  pari.  — 
U.f.  ni-dadhat.  -See  u  and  1122a2.  - 
risam,  848s.  —  i&  'tra,  u.f.  te  I  atra:  te  is 
accentless  (1352)  and  so  belongs  of  course  to 
pada  c. 

—  Pada  b:  'And  laying  down  this  clod 
may  I  not  get  harm.'  This  seems  to  refer 
to  the  glebam  in  os  inicere  (a  custom  which 
still  accompanies  the  "  earth  to  earth,  ashes 
to  ashes,  dust  to  dust"  of  Christian  burial), 
and  to  betray  the  natural  "  uncanny  feeling 
at  having  to  do  with  a  corpse."  Cf.  Kaegi, 
N.330. 

—Pada  c.  The  '  pillar '  or  '  prop '  may  be 
a  rude  beam  or  tree,  laid  over  the  corpse  so 
as  to  keep  the  earth  from  caving  in  on  it : 
cf .  AV.  xviii.2.25, 

"  Let  not  the  tree  press  hard  on  thee, 
Nor  yet  the  earth,  the  great,  divine." 

Sometimes  the  tree  was  hollowed  out  as  a 
coffin  (AV.  xviii.3.70):  cf.  the  Germanic 
Todtenbaum  of  sacred  oak  —  Weinhold,  Alt- 
nordisches  Leben,  497,  491. 


NOTES  TO  i 
PAGE  87.  i 


[386] 


10-11.  U.f.  ahani  i  isvas  •  •  a  dadhus. 
'On  a  fitting  day  me,  as  the  plume  of  an 
arrow,  have  they  set.'  —The  stanza  seems 
to  express  the  poet's  satisfaction  at  having 
made  a  good  hymn  at  the  right  time  and 
place  and  with  as  good  skill  as  a  skilful 
horseman  has.  Whitney  renders, 

They've  set  me  in  a  fitting  day, 
As  one  the  plume  sets  on  the  shaft. 
I've  caught  and  used  the  fitting  word, 
As  one  a  steed  tames  with  the  rein. 

—The  stanza  is  fully  discussed,  JAOS.  xi. 
p.cxci  =  PAOS.  May,  1884.  It  is  interesting 
as  illustrating  the  varieties  of  cumulative 
evidence  that  may  be  brought  to  bear  on 
the  criticism  of  the  Veda.  Thus :  1.  The 
stanza  is  at  the  end  of  the  hymn  and  out  of 
connection.  2.  It  is  in  a  different  kind  of 
metre.  3.  The  metre  is  bad  of  its  kind. 
4.  The  form  isvas  is  bad  Vedic  —  for  isos ; 
and  5.  praticim  is  a  late  form  for  praticlm. 
6.  The  stanza  is  ignored  by  Afvalayana ; 
and  1.  by  Sayana. 

SELECTION  LIV.  RV.  x.33.4-9.  The 
aged  priest  to  the  young  prince.  —  The  hymn 
has  nine  stanzas.  The  first  three  have  nothing 
to  do  with  the  rest.  The  rest  (4-9)  forms 
two  trca's.  This  passage  has  more  than 
common  freshness,  and  also  directness  of 
connection  with  the  life  of  Vedic  time.  The 
situation  would  seem  to  be  somewhat  as 
follows. 

—The  old  priest  stood  well  with  the  gods, 
so  that  the  efficacy  of  his  intercession  with 
them  was  of  unusually  good  repute.  Accord- 
ingly, the  foes  of  king  Kuru9ravana  had 
once  tried  to  win  the  Rishi  over  to  their  side 
and  away  from  his  master,  Kurucravana; 
but  in  vain.  He  had  remained  faithful  to 
the  royal  family  in  whose  service  he  long 
had  been. 

Now  at  last  king  Kuni9ravana  has  passed 
away,  leaving  Upama9ravas  as  his  son  and 
heir.  And  in  presence  of  the  young  prince, 
the  priest  tells  with  pride  and  pleasure  of 
the  old  times,  and  speaks  with  regret  of  the 
loss  of  his  departed  patron. 

— Ludwig,  iii.182,  has  called  attention  to 
the  genealogical  series  of  the  RV.  These 
cover  oftenest,  of  course,  only  three  genera- 


tions, since  memory,  unaided  by  records, 
does  not  easily  go  further  back.  But  for 
preserving  that  amount  of  genealogical  tra- 
dition there  was  frequent  need  (Weber,  ISt. 
x.78-88,  esp.  82):  thus,  at  the  offering  to 
the  Manes,  the  priest  has  to  address  by  name 
the  father,  grandfather,  and  great-grand- 
father of  the  sacrificer;  see  QB.  ii.4.216  or 
SEE.  xii.365  or  OLSt.  i.60 :  similarly  at 
the  pravara ;  cf .  ISt.  ix .322-3  or  x.78-9  or 
Miiller,  ASL.  886. 

In  the  present  instance,  however,  we  have 
a  series  of  five  at  least.  Trasadasyu  is  a 
prince  of  the  Puru  tribe,  and  of  the  line  of 
Purukutsa  (he  is  not  necessarily  the  latter's 
son  —  RV.  vii.19.3),  and  is  often  mentioned 
for  his  generosity  and  for  the  special  favors 
shown  him  by  the  gods.  The  series  is 
Purukutsa 

Trasadasyu 

Mitratithi 

Kurucravana 

Upamacravas. 

Compare  Bergaigne,  JA.  8.vi.373-4,  and 
Kaegi,  80(110),  and  N.340.  The  Purus  were 
one  of  several  tribes  that  were  ultimately 
fused  together  in  the  famous  Kurus  —  Olden- 
berg,  Buddha,  403  =  411. 

12-13.  avrni :  augment,  5852 ;  impf .  mid. 
(725),  1st  sing.  'I,  the  Rishi,  preferred 
king  K.'  (to  his  enemies) ;  i.e.  I  chose  to 
keep  him  as  my  master,  in  order  to  go  out 
to  battle  with  him,  etc.  A  choice  was  in- 
evitable. It  would  appear  that  priests  who 
sacrificed  for  many  or  for  a  village  were 
despised  (Yajnavalkya,  i.  161, 163,  Manu,  iv. 
205).  The  purohitas  inarched  out  with  their 
kings  to  battle  (AGS.  iii.12),  as  did  the 
fidvreis,  e.g.  to  the  battle  of  Plataea  (Hdt. 
ix.33,37),  and  for  similar  motives — fj.e/j.t- 
a6(a/j.fvoL  OVK  oKiyov  —  Kara,  rb  KfpSos. 

14-15.  tisras,  482c.  -stavai  (626,  617), 
'  I  will  praise,'  sc.  tarn,  meaning  Kuru- 
9ravana.  —  sah-,  sc.  yajne.  —  K's  horses 
(triga)  still  come  to  fetch  the  priest  in  state 
to  the  sacrifice. 

16-17.  yasya:  K.  is  still  meant.  — 
ucuse,  803,  v'vac.  —'Of  whom,  (namely) 
of  U's  father,  the  words  (were)  highly  pleas- 


[387] 


(  NOTES  TO 
I  PAGE  88. 


ing  to  (me)  the  intercessor,  as  a  lovely  home.' 
[1  The  text  is  awkward  and  unclear.]  Time 
was,  when  king  K.,  to  offset  the  overtures 
of  his  enemies,  had  to  make  very  persuasive 
offers  to  the  priest.  No  false  delicacy  re- 
strains the  latter  now  from  alluding  to  these 
with  satisfaction  in  the  presence  of  his  future 
patron.  —The  mention  of  K.  as  'father  of 
U.'  is  peculiar.  Somewhat  analogous  is  the 
Semitic  fashion  :  cf .  Abd-allah, '  Gott-schalk.' 
18-19.  adhi  goes  w.  ihi,  v'i,  q.v.  — U.f. 
napat  •  •  pitiis  te  (8015N.).  —  pitiis  limits 
vandita  as  a  possessive  (not  objective)  geni- 
tive. The  objective  gen.  would  be  devanam. 

—  asmi:    the   present   does   not  necessarily 
imply  that  K.  is  still  alive. 

2O.  ydd  igiya,  cf.  80nN.  "Had  it  de- 
pended on  me,  my  maghavan  K.  should  have 
lived.  But  — ."  —  But  for  utd,  the  va 
would  have  to  follow  martianaam  —  cf. 
atha6. 

NOTES  TO  PAGE  88. 

1.   U.f.  id.     —See  maghavan  1. 

2-3.  See  vratd  1.  —Passage  explained 
under  cana2.  —  '  Accordingly,  with  my 
yoke-fellow  (K.)  I  have  parted*  —  Vvrt+vi. 

SELECTION  LV.  RV.  x.40.10.  "  Wedding- 
stanza."  —  Rubricated  at  10012  and  QGS.  i. 
16.2.  Recurs  with  variants  at  AV.  xiv.1.46. 
The  ritual  prescribes  that  it  be  recited,  if, 
on  the  way  from  the  wedding  to  the  groom's 
home,  the  bride  chance  to  weep.  For  such 
an  occasion,  its  relevance  lies  solely  in  the 
fact  that  it  contains  the  word  '  weep.' 

4-5.  See  V2ma  or  mi+vi:  form  made 
after  the  model  of  nayante.  —  dnu  didhiyus 
(AV.  dldhyus),  7863.  -U.f.  y6  idam  sam- 
erire  (AV.  correctly,  sam-irire),  'who  have 
come  together  here : '  Irir6,  perf .  of  primary 
conj.  (not  caus. — vocab.  wrong)  of  v'ir. 

—  Vsvaj+pari,  970a. 

—The  import  of  the  very  obscure  (if  not 
hopelessly  corrupt)  stanza  is  possibly  this. 
The  first  half  tells  what  happens  at  the 
burial  of  a  wife.  While  the  rest  lament 
aloud,  the  men  show  their  sorrow  for  the 
bereaved  husband  by  pensive  silence.  The 
second  half  contains  reflections  on  the  joys 


of  wedlock,  whose  appositeness  is  clear,  if 
we  assume  that  they  are  uttered  in  the  tone 
of  mournful  regret.  [But  cf.  ISt.  v.200.] 

—  'They   weep   for   the   living   one    (the 
widower).    They  cry  aloud  at  the  service. 
The  men  thought  over  the  long  reach  (of 
his  happy  wedded  life  now  past). 

'  A  lovely  thing  for  the  fathers  who  have 
come  together  here,  —  a  joy  to  husbands,  — 
are  wives  to  embrace.' 

SELECTION  LVI.  RV.  x.52.  The  gods 
install  Agni  as  oblation-bearer. —The  motif 
is  akin  to  that  of  the  much  superior  hymn 
x.51,  given  by  Bohtlingk  (no.  30),  and  also 
by  GKR.  (no.  43),  who  add  a  translation  of 
the  Brahmana  form  of  the  legend  of  Agni's 
hiding  (selection  Ixvi.).  The  hymn  is  in 
dramatic  form. 

STANZAS  1-2.  Agni  asks  the  gods  for 
directions  concerning  his  service  at  the  sacri- 
fice (1);  and,  with  the  help  of  the  A9vins 
and  with  everything  in  readiness,  he  pro- 
poses to  resume  his  work  (2). 

STANZA  3.  Some  gods  raise  doubts  as  to 
his  fitness  (padasafi).  Others  answer  that 
he  is  ready  whenever  needed  (pada  c). 

The  poet  accordingly  announces  Agni's 
installation,  in  narrative  form  (pada  d). 

STANZA  4.  Agni  accepts  the  office  (padas 
a  b) ;  and  the  gods  bid  him  set  about  his 
duties  (c  d). 

STANZA  5.  Agni  promises  due  performance. 

STANZA  6.  The  poet  adds  a  kind  of  envoi 
in  narrative  form. 

6-7.  vigve  devas :  see  devd,  2b ;  note 
accentual  unity,  3144  (JAOS.  xi.61).  —  §as- 
tana:  acct,  594a ;  form,  618.  — manavai: 
v'manS;  form,  713,  700.  —  y£d  seems  super- 
fluous. —  See  Vsad+ni. 

—  'Teach  me  (the  way)  in  which,  chosen 
here  as  h6tr,  I  am  to  be  minded  (=  what  I 
am  to  have  in  view),  when  (sic)  having  taken 
my  place.     Declare  to  me  (the  way)  in  which 
your  portion,  the  path  by  which  your  obla- 
tion, I  am  to  bear  unto  you.' 

8-9.  U.f.  dhar-ahar,  1260.  - '  Every  day, 
O  Afvins,  the  office  of  adhvarytL  (adhv-)  is 
yours.'  —  U.f.  samit,  nom.  s.  of  samidh. 
—  bhavati,  'is  on  hand.'  —U.f.  sa_ahutis. 


NOTES  TO 
PAGE  88. 


[388] 


1O-11.  Explained  under  ya3.  As  Yama 
is  king  of  the  blessed  Fathers  (838N.),  Yama's 
hotr  must  be  competent  to  satisfy  them  at 
the  monthly  graddha  (p. 402).  —  'Has  he 
(see  kam2)  grasped  (V2uh+api),  i.e.  does  he 
know,  (that)  which  the  gods  take  (see  Vanj 
-rsam4,  and  Bohtlingk's  smaller  dictionary, 
s.v.),  i.e.  does  he  know  what  they  like  ? '  — 
Is  he  equal  to  both  sets  of  duties  ? 

—  In  pada  c  the  objections  are  met.  Agni 
is  born  anew  every  day  for  the  agnihotra 
(ISt.  x.328),  at  which  the  gods  take  their 
food;  and  anew  every  month,  when  the 
Manes  take  theirs. 

12-13.  Pronounce  maam.  —  See  VI  dhao. 
— Vmluc+apa  :  '  hidden  '  in  the  waters  —  see 
9316.  —  Classic,  bahiini  krcchrani :  see 
v'carS.  -kalp-  (1043.2),  'let  him—.'  - 
Pada  d  (=  RV.  x.!24.1b) :  The  victims  of 
the  animal  sacrifice  were  five,  '  man,  horse, 
ox,  sheep,  goat'  (see  AV.  xi.2.9  or  ISt.  xiii. 
292) ;  and  its  later  surrogate  is  called  'five- 
fold '  as  containing  the  '  essence '  of  all  these 
victims  (C.B.  i.2.36  —  see  Eggeling's  note). 
But  it  may  be  ill-judged  to  try  to  attach 
special  significance  to  these  numbers.  '  Three ' 
and  '  seven '  are  of  course  sacred  numbers. 

14-15.  a  yaksi:  see  Vyaj+a;  form,  s-aor. 
mid.  1st  sing.,  882.  At  first  the  gods  were 
mortal  (963f).  —  See  yathaG.  —Pronounce 
bahu6r.  -a  dheyam,  8372.  -U.f.  atha_ 
imas:  atha  •  •  jayati,  'then  (if  I  do),  he 
shall  win,'  cf.  822  and  N. 

16-17.  See  486  for  construction.  '3339 
gods.'  —  Vuks,  585.  — astrnan,  725.  — 
U.f.  asmai  |  at  id  h6taram. 

NOTES  TO  PAGE  89. 

SELECTION  LVII.  RV.  x.53.6  and  8. 
Burial  and  wedding-stanzas. — Rubricated  as 
burial  stanzas  at  1059and  10518.  The  eighth 
is  also  used  (10011)  as  a  wedding-stanza,  in 
case  the  bride  has  to  embark  and  disembark 
on  her  wedding-journey.  See  also  AB.  iii. 
38.  Interesting  variants  of  the  stanza  and 
reminiscences  of  its  traditional  material  at 
AV.  xii.2.26,27,28«. 

1.  tanvan  (705),  see  Vtan4.  The  meta- 
phor is  frequent.  —  rajasas  appears  to  be 
abl.  and  to  refer  backwards  as  well  as  for- 


wards, i.e.  to  tanvan  as  well  as  to  anv-ihi. 
—Note  that  raksa  and  Eng.  keep  coincide  in 
having  the  mgs  'guard'  and  (as  here)  'not 
quit.' 

2.  vayata,  see  V2va.  —See  J6gii  and 
352.  —  manu,  here  as  the  typical  originator 
of  prayer,  praise,  and  sacrifice  —  see  vocab., 
and  cf.  C.B.  i.5.1",  manur  ha  va  agre 
yajnena^ije;  tad  anukrtya^imah  praja 
yajante.  —  Note  again  that  janaya  and 
Eng.  produce  coincide  in  having  the  mgs 
'  generate '  and  (as  here  —  cf.  i.31.17,  a  vaha 
daiviam  janam,  and  828)  'fetch  along  or 
bring  to  view.' 

—  STANZA  6  is  really  a  prayer  to  Agni  and 
his  flames  to  help  in  the  work  of  devotion. 
As  the  immortal  messenger  (see  Muir,  v.201) 
between  men  and  gods,  he  is  to  go  from 
earth,  traverse  the  atmosphere  (see  rajas  in 
vocab.),   and   pursue   his   way  to  the  gods 
through  the  siiar.     Here  he  is  to  keep  to 
the  paths  (cf.  TS.  v.7.7)  which  are  made  by 
the  prayers  and  oblations  that  go  up  to  the 
gods,  —  the  devayanas   or   '  god-paths,'   as 
the  AB.  at  iii.38  calls  them,  on  which  the 
gods  descend  to  man.     Pada  c,  continuing 
the  metaphor  of  a,  is  addressed  to  Agni's 
flames ;  and  d,  to  Agni. 

Stretching  devotion's  weft  from  gloom  to  light  go  on. 
Keep  to  the  radiant  pathways  which  our  prayers  have  made. 
Without  a  blemish  weave  ye  now  the  singers'  work. 
Be  Manu  thou.    Bring  to  our  sight  the  heavenly  race. 

3-4.  '  It  (sc.  nadi)  flows  stony,'  the  logi- 
cal predicate  being  agmanvati —  cf.  frcovtri 
fj.eyd\oi,  Hdt.  ii.25 ;  cum  flueret  lutulentus, 
Horace,  Sat.  i.4.11.  Others,  not  so  well, 
make  agin-  a  proper  name  (die  Stein-ach), 
or  refer  it  to  the  stream  from  the  press- 
stones,  i.e.  the  Soma.  —Note  that  \ftr  has 
special  reference  to  water:  thus,  ava-tr,  'go 
down  into  the  water'  (4919);  ut-tr,  'come 
up  out  of  it;'  pra-tr,  'advance  in  crossing 
it.'  — atra, '  there,'  with  a  sneer :  cf .  amuya, 
7016N.  —ye  asann  (6363)  agevas,  'qui  in- 
felices  sint:'  not  so  well  the  vocab.  —  lit- 
tarema^.abhf,  see  Vtr+abhy-ud. 

—  STANZA   8.      The   situation   is  perhaps 
this.     A  band  of  men,  hotly  pursued  by  their 
enemies,  are  in  the  middle  of  a  stream,  which 
they  hope  soon  to  have  put  betwixt  them- 
selves and  the  foe.    They  call  out  to  each 


[389] 


I  NOTES  TO 
|  PAGE  89. 


other  encouragingly  the  words  of  the  stanza. 
The  famous  hymn  RV.  iii.33  involves  a  situ- 
ation which  is  similar  (Muir,  i2.338),  and, 
indeed,  familiar  elsewhere  (Hebrews  xi.29; 
Hdt.  viii.138). 

The  stream  is  stony.    Hold  ye  well  together. 

Your  footing  keep.    On !  make  your  crossing,  comrades  I 

There  let  us  leave  them  in  a  mood  unhappy, 

While  we  go  out  and  on  to  happy  conquests. 

SELECTION  LVIII.  RV.  x.85.36,  24-26, 
32-33,  27,  43-47.  The  wedding-hymn.— The 
stanzas  are  here  given  in  the  order  in  which 
they  are  rubricated  at  9819f  —  see  p.  398. 
Their  uses  in  the  ritual  are  discussed  by 
Haas  in  his  treatise  on  the  ancient  wedding 
customs  of  India,  ISt.  v.267-412. 

—The  hymn  is  called  the  surya-sukta  or 
"The  marriage  of  Soma  and  Surya,"  and 
has  received  at  the  hands  of  Dr.  J.  Ehni, 
ZDMG.  xxxiii.166-176,  a  mythological  inter- 
pretation, briefly  summarized  in  AJP.  L211. 
The  hymn  has  47  stanzas,  with  an  appendix 
given  by  Aufrecht,  Rigveda2  ii.682,  and  com- 
prises somewhat  heterogeneous  matter  (ISt. 
v.269).  Most  of  the  hymn  occurs  in  AV. 
xiv.l  and  2,  with  many  variants.  Partial 
concordance : 


RV.  x.8i 
36  = 

24  = 

25  = 

26  = 

32  = 

33  = 


AV.  xiv. 
1.50 
1.19,58 
1.18 
1.20 
2.11 
2.28 


RV.  x.85. 
27  = 

43  = 

44  = 
45 
46  = 
47 


AV.  xiv. 
1.21 
2.40 
2.17 

1.44 


—  Besides  the  translations  of  Ludwig  and 
of  Grassmann,  there  is  one  of  hymn  and 
appendix  by  Weber,  ISt.  v.177-195.  This 
is  followed  by  one  of  AV.  xiv.  (pages  195- 
217)  and  of  the  other  wedding-stanzas  of  the 
AV.  (pages  218-266)  —  see  also  Ludwig,  iii. 
p.  469-76.  Most  of  the  Reader-stanzas  are 
translated,  with  explanations,  by  Zimmer, 
311-313.  See  also  Kaegi,  74(102),  and  notes 
317-325. 

STANZA  36.  Said  to  the  bride  by  the 
groom  in  the  very  act  of  taking  her  hand  in 
token  of  wedlock. 

STANZAS  24-26  and  32-33.  Said  just  be- 
fore the  bride's  departure  for  her  new  home. 
Stanzas  24  and  32  are  said  by  a  third  person  ; 
25,  26,  and  33  may  be  put  in  the  mouth  of 
the  groom.  St.  33  may,  as  the  Sutra  says, 


be  spoken  on  the  way,  when  people  come 
out  of  their  dwellings  to  gaze. 

STANZA  27.  Padas  a,  b,  and  c  are  said  to 
the  bride,  and  d  to  the  couple,  on  their 
arrival. 

STANZAS  43-47.  The  groom  first  prays 
to  Prajapati  on  behalf  of  himself  and  his 
bride  (43  a  b),  and  addresses  the  latter  with 
good  wishes  and  solemn  benedictions  (43  c  d, 
44) ;  prays  to  Indra  that  the  bride  may  be 
fruitful  (45) ;  bids  her  hold  her  own  with  her 
new  relatives  (46) ;  and,  finally,  beseeches 
the  gods,  on  behalf  of  himself  and  his  wife, 
that  they  two  may  dwell  in  unity  (47). 

5-6.  grbhnami  •  •  hastam :  this,  the  dex- 
trarum  iunctio,  is  the  essential  feature  of 
the  simplest  wedding-ritual,  see  Haas,  277, 
316;  cf.  hasta-grabha  (8619)  and  pani-graha 
(6410);  the  AV.  modernizes,  reading,  grhnami. 
With  the  concordant  stanza  of  the  AV.  are 
grouped  several  others  (48,  49,  51)  of  like 
import.  —  '  With  me  as  husband  '  (343b). 
—  yatha^asas,  'ut  sis.'  —  U.f .  mahyam 
tva^adus  (829).  —  garh-,  'for  (our)  being 
heads  of  a  household,  i.e.  that  we  may 
establish  a  family.' 

7-8.  abadhnat,  730.  -Seerta2.  -See 
Ioka2b  and  cf.  sukrta  with  sukft.  This 
phrase  is  equiv.  in  form  to  the  older  one 
(8411),  but  refers  here  rather  to  the  'world 
of  the  pious '  on  earth. 

I  loose  thee  from  Varuna's  bond, 
With  which  kindly  Savitar  bound  thee. — 
At  the  altar,  in  the  company  of  the  good, 
I  put  thee  unharmed  with  thy  husband. 

—The  first  half-stanza  is  an  allegorical, 
and  the  second  a  literal  address  to  the  bride. 
In  the  allegory,  the  bond  of  Varuna  is  night 
(Hillebrandt).  Savitar  is  the  '  Impeller,'  not 
only  of  the  rising,  but  also  of  the  setting  sun 
(RV.  i.35.3a).  He  brings  rest  (ii.38.3,4)  by 
sending  night,  whose  gentle  bond  he  lays 
(Muir,  v. 235-7)  upon  his  daughter,  Surya, 
'  The  Sun,'  till  she  is  released  for  her  bridal 
with  Soma,  'The  Moon'  (masc.),  a  union 
which  is  the  prototype  (cf.  Haas,  328)  of 
human  marriages. 

From  the  more  literal  point  of  view, 
the  bond  of  Varuna,  as  the  upholder  of  the 
established  order  of  things,  is  (not  night  — 


NOTES  TO 
PAGE  89.  ' 


[390] 


still  less  sickness  —  but)  the  tie  by  which  a 
maid  is  bound  to  her  father  till  a  man  come 
to  loose  and  take  her.  —  See  the  discussions 
of  Haas,  319-20,  277-8,  and  of  Hillebrandt, 
Varuna,  p.  59. 

9-1O.  pra  •  •  muncami:  acct!  596,  597; 
similar  cases  at  741  and  9216 ;  supply  either 
imam,  or  (since  a  change  of  address  to  Indra 
is  quite  natural)  tvam.  — U.f.  amutas  (1714) 
karam  (8312)  |  yatha^iyam  •  •  asati,  '  ut 
haec  sit.'  —  mldhvas,  462a. 

— Sayana  comments  thus  :  itah  pitr-kulat 
pra  muncami  tvam;  na^amuto  bhartr- 
grhat  pramuncami.  amuto  bhartr-grhe 
subaddham  karam. 

11-12.  Said  to  the  bride  as  she  gets  into 
the  wagon.  Pusan  is  the  best  of  guides  for 
earthly  travellers  also  —  cf.  p.  381-2.  —See 
grha,  pi.  — U.f.  yatha^asas.  —  See  \vad-ra. 

13-14.  Said  just  as  the  wedding-train 
starts.  —  V2vid,  848.  —  AV.  modernizes, 
reading  sugena.  —  ati^itam,  617.  —Pro- 
nounce apa  drantu  (617). 

15-16.  imam  sam-a_ita,  pagyata  '  come 
near  to  this  one  together,  i.e.  crowd  around 
her,  (and)  take  a  look.'  Cf.  note  to  10015. 
— dat-tvaya,  993,  from  the  quasi-root  dad 
(955c).  —U.f.  &tha^astam  vi  para^itana 
(618). 

17-18.  priyam  (priya  2b),  subject  of 
sam-rdhyatam.  —  ena  (5022,  here  =  an6na) 
etc.:  'with  this  (man)  as  husband  unite 
thyself.'  —  adha  jivri  etc.,  said  to  both. 
'  Old,'  i.e.  until  ye  become  so. 

19.  This  stanza  (43)  has  interesting  vari- 
ants in  AV.,  and  at  MS.  ii.13  end.  —Pro- 
nounce sam-anaktu  (689). 

NOTES  TO  PAGE  9O. 

1.  patilokam,  '  husband's  home  : '  not  till 
later,  '  husband's  heaven.' 

2-3.  edhi,  636.  —  Pronounce  virasuur 
•  •  siona.  —  AV.  reads  devr-kama. 

—Note  that  44a,  6,  and  c  are  of  11  syllables, 
while  44rf  (=  43o?)  is  of  12.  Although  this 
discrepancy  is  not  very  rare,  it  yet  helps  to 
bring  out  the  character  of  d  as  &  formula 
sollennis : 

—  '  Be  a  blessing  to  our  bipeds,  a  blessing 
to  our  quadrupeds.'  It  is  most  interesting 


to  note  that  a  similarly  comprehensive  for- 
mula occurs  elsewhere  :  in  the  Avesta,  Yasna 
xix.8(18-19),  Vd.  xv.!9(59),  see  KZ.  xxv. 
195 ;  and  on  the  Iguvine  Tables,  VI  b  10-11, 
see  Bre'al's  ed.,  pages  XL,  125. 

4-5.  U.f.  daga^asyam  putran  a  dhehi 
(668).  There  is  no  end  of  evidence  (e.g. 
Zimmer,  p.  319)  to  show  that  the  desire  for 
male  children  was  very  strong,  and  that  the 
birth  of  daughters  was  unwelcome.  A  wife 
who  bears  only  daughters  may  be  put  away 
—  Manu  ix.81.  -krdhi,  839.  -'Put  ten 
sons  in  her.  Make  her  husband  an  eleventh.' 
The  logical  incongruity  is  paralleled  by  Para- 
dise Lost,  iv.  323-4,  and  by  the  Greek  classics. 

6-7.  Pronounce  gvagruam:  specimen  of 
a  very  rare  form  of  transition  to  the  devi- 
declension,  see  358.  —Pronounce  nanandri : 
AV.  reads  nanandus.  —See  adhi. 

—  This  throws  an  interesting  light  on 
ancient  family-life.  —Note  that  of  the  Ger. 
correspondents  to  gvagura  and  gvagru,  viz. 
Schwdher  and  Schwieger,  the  former  has  died 
out  and  given  place  to  the  term  Schwieger- 
vater.  The  mothers-in-law  have  thus  made 
their  mark  in  the  language  —  see  Kluge. 

8-9.  U.f.  sam  (sc.  anjantu)  apas  hfda- 
yani  (note  neglect  of  dual)  nau  (gen.).  A 
real  anointing  of  both  took  place.  —In  line 
9,  a  dadhatu  goes  with  each  sam,  and  nau  is 
ace.  —  Dhatf  is  esp.  the  deity  who  'puts' 
fruit  in  the  womb  —  EV.  x.184.1.  —  See 
u  1  end. 

SELECTION  LIX.  RV.  x.137.  Exorcism 
for-  a  sick  person.  —  Tradition  assigns  each 
stanza  to  one  of  the  Seven  Rishis  as  author. 
Stanza  4  is  spoken  by  the  Wind,  personified ; 
the  rest,  by  the  exorcist.  Respecting  the 
general  character  of  the  hymn,  see  Kaegi, 
85-86(115).  See  also  the  beautiful  essay  of 
Kuhn,  KZ.  xiii.49-74  and  113-157,  who  com- 
pares similar  Vedic  and  Germanic  spells. 
Nearchus  says  (Strabo,xv.45,p.706)  that  the 
Hindus  trust  to  wandering  enchanters  ( tirc/iSol) 
for  cures,  and  that  this  is  about  all  their 
larpiK-fi  amounts  to.  The  hymn  is  translated 
by  Aufrecht,  ZDMG.  xxiv.203.  It  corre- 
sponds in  general  to  AV.  iv.13 ;  but  see  note 
to  stanza  6. 


[391] 


NOTES  TO 
PAGE  91. 


1O-11.  Note  the  accentless  and  accented 
vocatives.  — See  vnl+ud  and  248c.  —U.f. 
uta^agas  cakrusam  (=  cakrvarisam,  462c). 
The  disease  is  a  punishment  for  sin,  cf .  p.  374. 

12-13.  See  1  idam  end.  —  Zimraer  queries, 
p.  45,  whether  the  two  Monsoons  are  here 
meant,  —a  sindhos,  see  a4.  —  'Away  let 
the  other  blow  what  infirmity  (there  is/  512b). 

15.    Pronounce  tuam.     —  See  Vi. 

16-17.  a  •  •  agamam  and  a^abharsam 
(882):  note  use  of  aorists  (928)  —  'I  have 
just  come  and  brought,'  says  the  Wind.  — 
atho,  1122a2,  138c.  -V2su+para. 

18-19.  Pada  c,  bad  metre.  —  ay  am,  the 
sick  man. 

2O.   U.f.  id  vai,  see  vai. 

NOTES  TO  PAGE  91. 
1.   '  The  waters  are  healers  (lit.  healing) 
of  everything.'     On  use  of  sarva,  see  77nN. 
The  AV.-concordants  of  this  stanza  are  at 
AV.  vi.91.3  and  iii.7.5  and  read  vigvasya. 

—  STANZA  6.     In  place  of  this  stanza  the 
AV.  has  interpolated  RV.  x.60.12,  evidently 
because  it  has  to  do  with  the  laying  on  of 
hands  —  see  the  following. 

2-3.  That  the  laying  on  of  hands  has 
especial  virtue  is  a  wide-spread  belief  —  cf . 
Acts  viii.!7f,  and  above,  p.  369a  top.  The 
Greeks  attributed  to  each  of  the  AOKTUAOI 
'iSawi  a  name  and  a  particular  healing  power. 
The  finger  next  to  the  little  finger  (see  note 
to  10411)  is  called,  digitus  medicus  by  Pliny, 
and  medicinalis,  in  the  laws  of  Henry  I.  of 
England ;  and  it  has  a  special  and  beneficent 
magic  power.  — W.  Grimm,  Kleinere  Schriften, 
iii.440f,  442. 

—  '  With  hands,  ten-fingered  (the  tongue 
is  leader  of  the  charm),  healing,  —  thee  with 
these  thee  we  touch.'     The  parenthesis  may 
mean  that  the  tongue  brings  out  a  charm  to 
precede  the  laying  on  of  hands.     Text  prob- 
ably corrupt ;  AV.  variants  interesting. 

SELECTION  LX.  RV.  x.154.  To  Yama.— 
Funeral-hymn.  —  Rubricated  at  10313,  see  p. 
402.  Recurs  at  AV.  xviii.2.14-18,  with  inter- 
esting variants.  Translated,  Muir,  v.310. 
To  judge  from  the  ritual,  the  subject  of  dpi 
gacchatat  in  each  stanza  is  the  spirit  of  the 


departed.  He  is  to  go  and  join  the  Fathers 
—  saints,  warriors,  poet-sages,  —  a  descrip- 
tion of  whom  makes  up  most  of  the  hymn. 
In  stanzas  4  and  5,  gacchatat  (see  570)  is  a 
3d  sing.,  '  O  Yama,  let  him  go ; '  in  the  rest, 
it  may  be  a  2d  or  a  3d.  — Ludwig,  ii.394, 
v.311,  interprets  otherwise,  taking  madhu  as 
subject  of  dpi  gacchatat  ( \lgam +api). 

4-5.  '  Some  •  •  others '  (eke),  i.e.  of  the 
Fathers,  "who  revel  in  bliss  with  Yama" 
(8318).  —  SeeVas+upa.  —'For  whom  madhu 
flows : '  Yama  and  the  Fathers  are  the  eager 
recipients  of  sweet  drink-offerings  —  cf.  AV. 
xviii.2.1-3,  and  RV.  x.15  passim.  —tang 
cid  =  '  those  : '  tang  cid  eva  =  '  just  those.' 

6-7.  Pronounce  siiar.  —  '  Who  made 
tapas  their  glory.'  —Heaven  can  be  won 
only  by  the  pious  and  (stanza  3)  the  brave: 
cf.  MBh.  iii.43.4  =  1759,  and  42.35=  1748f. 

1O-11.  See  cid2.  —  U.f.  purve  rtasapas. 
-Cf.  85*. 

12-13.  'Who  keep  (=  confine  themselves 
to)  the  sun,  i.e.  who  hover  about  the  sun' 
The  righteous  after  death  are  transformed 
into  rays  of  the  sun  or  into  stars  (Muir,  v. 
319f ;  see  1008N.).  Thus  QB.  i.9.310,  ya  eaa 
tapati,  tasya  ye  ragmayas,  te  sukrtaa.  So 
MBh.  iii.42.38  =  1751f : 

ete  sukrtinah,  Partha, 
yan  drstavan  asi,  Vibho, 
tararupani  bhutale. 

SELECTION  LXI.  RV.  x.  155.5.  Burial- 
stanza.  —  Rubricated,  10521.  The  preceding 
four  stanzas  are  a  deprecatio  addressed  to 
Arayi,  a  vile  and  murderous  witch.  This 
stanza,  the  last,  dwells  upon  the  safety  of 
the  godly. 

14-15.  pari  •  •  anesata  and  pari  •  •  a-hr- 
sata,  882 ;  akrata,  834a.  Note  the  use  of 
the  aorists,  928  —  where  all  is  translated, 
—a  dadharsati,  perf.  subj.,  810b. 

SELECTION  LXII.  MS.  ii.13.23.  Hiranya- 
garbha.  —  The  god  Ka  or  Who  (see  notes  to 
selection  Ixviii.).  —  The  RV.  version  (x.121) 
of  this  famous  hymn  has  been  translated  by 
Max  Miiller,  ASL.  569,  and  Chips,  i.29 ;  by 
Ludwig,  no.  948;  and  by  Muir,  with  com- 
ments, iv2.15-18. 


NOTES  TO  i 
PAGE  91.  I 


[392] 


—  STRUCTURE  of  the  hymn.  The  seven 
stanzas  here  given  (or  perhaps  only  2-6) 
constitute  the  original  stock  of  the  hymn. 
To  this  is  added,  in  the  MS.-version,  an 
eighth  stanza,  quite  impertinent  to  the  rest ; 
and  in  the  RV.-version,  three  stanzas  (8,  9, 
10),  whose  character  is  determinable  by 
various  and  interesting  criteria. 

Tuda  d  of  each  stanza  is  a  refrain, '  Whom 
as  god  shall  we  worship  with  oblation  ?  i.e. 
Who  is  the  god  that  we  are  to  worship  with 
oblation  ? '  The  later  Vedic  texts  under- 
stand it,  '  We  will  worship  the  god  Who  or 
Ka,'  making  of  the  interrogative  pronoun  a 
deity  whom  they  identify  with  Prajapati 
(selection  Ixviii.).  The  oth'er  padas  of  stan- 
zas 2-6  are  relative  clauses  with  yds,  yasya, 
yena,  yasmin.  These  may  refer 

A.  To   devaya:   'Who  (interrog.)  is  the 
god,  —  who  (relative)  became  king,  etc.  etc., 
—  that  we  are  to  worship  ? '     Ludwig :  '  Ka, 
the  god,  —  who  is  become  king,  etc.  etc., — 
we  would  wait  upon  with  havis.'  —  Better, 
perhaps, 

B.  To  hiranyagarbhas,  although  stanza 
1  (and  7  as  well)  looks  as  if  it  might  have 
been  an  afterthought.     This  leaves  the  con- 
nection of  the  refrain  with  the  rest  of  each 
stanza  very  loose;  but  this  is  perhaps  just 
what  it  ought  to  be. 

—The  hymn  corresponds  to  RV.  x.121. 
The  comparative  study  of  the  differing  ver- 
sions of  the  same  traditional  material,  as  it 
appears  in  different  Vedic  texts,  is  interest- 
ing and  instructive ;  and  there  is  no  better 
opportunity  for  it  than  this  (see  Preface, 
p.  v,  N.2). 

The  hymn  occurs  also  at  TS.  iv.1.8 ;  in  the 
VS.,  with  the  stanzas  scattered,  at  xiii.4, 
xxiii.3,  xxv.13,  xxv.12,  xxxii.6,7,  xxvii.25; 
and  at  AV.  iv.2.  The  TS.  version  follows 
that  of  the  RV.  most  nearly.  Disregarding 
the  order,  the  same  is  true  of  the  VS.  The 
AV.  version  looks  like  an  unsuccessful 
attempt  at  writing  down  a  half-remembered 
piece. 

—ACCENT-MARKS,  etc.  The  vertical  stroke 
designates  the  acute  accent ;  the  horizontal 
hook,  the  circumflex.  Details  in  L.  von 
Schroeder's  ed.,  book  i.,  preface,  p.  XXIX. 


Phonetic  peculiarities,  ibidem,  XXVIII. 
Final  m  before  sibilants,  y,  r,  and  v,  is 
marked  by  the  'dot  in  the  crescent,'  e.g. 
pragisam,  line  4.  See  also  Preface  to  this 
Reader,  p.  v,  note  7. 
16.  Cf.  573x. 

NOTES  TO  PAGE  92. 

1.   dyam  •  •  imam,  see  div3. 

2-3.  pra^anatas  (192b),  gen.  s.,  pres.  ppl. 
-190:  form,  613,  cf.  7018N.;  acct,  628.  - 
asy&,  acct!,  749N.  —  dvipadas  etc.,  see  90%. 
— RV.-reading  better  in  this  stanza. 

•4-5.  '  On  whose  command  all  wait,  on 
whose  (command)  the  gods  (wait)  — .'  — 
chaya  etc. :  cf .  Bhagavad  Gita,  ix.19. 

6-7.  mahitva,  as  instr.  sing.,  280.  Muller's 
rendering  — '  Whose  greatness  (as  ace. n.  pi.) 
the  mountains  and  sea  (neuter,  as  at  vi.72.3) 
with  the  Rasa  proclaim '  —  would  require 
pra^ahiis.  —  devis,  as  adj.  (see  devd,  1), 
'  heavenly  ;=  of  heaven,'  not  'divine.' 

—  Pada  c:  dig,  q.v.,  is  'a  point  of  the  sky  : ' 
of  these  there  are  usually  four;  sometimes 
are  mentioned  5,  6,  7,  8,  and  10  (explained 
by  BR.  s.v.  dig).  When  five  are  mentioned, 
we  may  understand  them  as  N.,  E.,  S.,  W., 
and  the  zenith  :  cf .  AB.  vf.32,  panca  va  ima 
digag :  catasras  tiragcya,  eka^urdhva. 
Occurring  with  digas,  the  word  pradigas 
may  mean  'intermediate  points,'  and,  with 
the  zenith,  count  as  five.  But  considering 
the  (faulty)  concordant  of  RV.,  TS.,  and  VS., 

yasya  imah  pradlgo  ydsya  bahu, 

further,  RV.  ix.86.29b,  AV.  i.30.4c,  and  esp. 
iii.4.2b, 

tuam  imah  pradlgah  p&nca  devih, 

I  am  inclined  to  deem  the  pada  before  us 
a  jingle  of  incoherent  reminiscences. 

Whose  (are)  all  these  mountains,  by  reason  of  (his)  greatness ; 
Whose  (possession)  thev  call  the  ocean,  with  the  Rasa; 
The  points,  whose  are  the  five  fore-points  of  heaven;  •  •  •. 

8-9.  drdha,  spondee,  224a.  -U.f.  suar, 
see  178  and  173a,  and  74*%.  —The  adjec- 
tives ugra  and  drdha  may  be  attributives, 
and  stabhita  or  stabhitas  supplied  as  pred- 
icate for  the  substantives  of  line  8.  — 
Pada  c  =  RV.  ii.!2.2c.  —  vi-mam6,  v'l  ma. 
Respecting  the  tripartite  world,  see  under 


[393] 


I  NOTES  TO 
j  PAGE  93. 


rajas,  and  Kaegi,  34(49)  and  notes  117-8. 

—  antariksam:     C.B.    i.2.116,    antariksena 
hi_ime    dyava-prthivi   vistabdhe ;    cf .,   at 
Od.  i.54,  the  K(OVO.S 

/j.a.Kpas,  at  ya.la.v  Tf  ical  ovpavbv  a/j,<f>l$  UXOVITI. 

1O-11.  Pronounce  -prthvi.  —  See  adhi 
and  v'tan+vi.  — U.f.  suras  eti:  in  the  MS., 
final  -as  and  -e  if  accentless,  become  -a 
before  an  accented  initial  vowel.  So  9312. 

12-13.  U.f.  yad  mahatis  vi§vam  ayan 
(620).  See  vi§va  Ic.  -The  RV.,  TS.  [with 
nir  for  sam],  and  VS.  read 

tato  devanam  sam  avartata^asur  ekah. 

The  athetesis  of  the  hypermetric  ekah,  made 
by  Bollensen,  Orient  und  Occident,  ii.485 
(1864),  and  again  by  Grassmann,  is  here 
beautifully  confirmed  by  the  MS. 

SELECTION  LXIII.  MS.  i.5.12.  Legend 
of  Yama  and  Yami.  —  The  creation  of  night. 

—  Respecting  Yama  and  Yami,  see  notes  to 
8512f. 

—  The  prose  of  the  Brabmanas  is  not  difficult.  In 
reading  it,  the  chief  thing  is  some  familiarity  with 
the  style,  i.e.  ability  to  divide  up  the  discourse  aright 
into  the  little  clauses  and  choppy  sentences  with 
which  it  proceeds.  As  a  help  to  this  it  is  important 
to  observe  that  the  particle  dthu  marks  the  beginning 
of  a  new  clause,  and  that  the  postpositive  vat  marks 
the  foregoing  word  as  the  first  of  its  clause.  Analo- 
gous is  the  use  of  nama  to  distinguish  a  proper  name 
from  an  identical  appellative.  Cf.  Pliny,  Epp.  vi.31, 
evocatus  in  consilium  ad  centum  cellas  (hoc  loco 
nomen)  •  •. 

As  my  colleague,  Professor  A.  P.  Peabody,  has 
observed  in  his  translations  of  Cicero's  Offices  and 
Tusculans,  there  are  certain  connectives  and  illatives 
which  are  employed  as  mere  catchwords  for  the  eye. 
In  manuscripts  (Greek,  Latin,  Sanskrit)  written  with 
letters  of  one  size,  with  no  separation  of  words,  and 
with  very  few  stops,  these  particles  serve  the  pur- 
pose effected  now-a-days  by  capitals,  by  division  or 
spacing,  and  by  punctuation.  In  spoken  language  it 
is  often  wrong  to  render  them  otherwise  than  by 
inflection  or  by  stress  of  voice. 

14.   U.f.  val.     —See  Vbru+apa. 

14-15.  U.f.  tarn  ydd  aprchan  (207),  sa 
abravit :  "  adya  amrta  "  iti.  t6  abruvan : 
"  n&  vai  iyam  etc."  —Difference  between 
imperf.  amriyata  and  aor.  amrta  (834a) 
illustrated  at  9283.  —Accent  of  te,  Whit- 
ney 84d,  135. 

15-16.  Lit.  'Not  (if  things  keep  on)  in 
this  way  (ittham)  does  she  forget  him.' 

16.  Note  the  fine  distinction.  The  gods 
use  the  solemn  old  Vedic  form  ratrira ;  the 
narrator,  the  later  and  more  colloquial 


ratrim.  Similar  distinction  at  QB.  xi.5.44 : 
cf.  982°N.,  10314N.  Not  uncommon  is  the 
assumption  that  the  gods  have  words  or  a 
dialect  peculiar  to  themselves.  Thus  na 
with  the  gods  means  the  same  as  iva,  AB. 
ii.2.14,15.  Cf.  Iliad  i.403,  ii.814,  xiv.291, 
xx.74,  Od.  x.305;  and  A.  F.  Pott's  Anti- 
kaulen,  p.  71. 

—  srjavahai,  faulty  reading  for  -mahai .' 
— U.f.   ahar   vava  tarhi   aslt,   na    ratris  • 
verb-acct,  cf.  899N. 

—  'Yama  died.  The  gods  sought  to  console  Yami 
for  the  loss  of  Yama.  —  When  they  asked  her,  she 
said,  To-day  hath  he  died.    They  said,  In  this  way 
she  will  never  forget  him.   Night  let  us  create.   Only 
day  in  those  times  existed  —  not  night.    The  goda 
created  night.    Then  came  into  being  the  morrow. 
Then  she  forgat  him.    Therefore  they  say,  'Tis  days 
and  nights  make  men  forget  sorrow.' 

SELECTION  LXIV.  MS.  i.10.13.  Legend 
of  the  winged  mountains.  —  The  myth  is 
often  alluded  to  by  the  later  poets:  see 
Stenzler's  note  to  Kumara-sambhava,  i.20, 
and  Bollensen's  to  Vikramorva9i,  str.  44. 
BR.  observe  that  it  is  often  difficult  to  dis- 
tinguish between  the  mgs  'mountain'  and 
'  cloud  '  which  belong  to  parvata.  In  letting 
loose  the  heavenly  waters,  Indra  splits  open 
the  '  mountains '  as  well  as  the  '  clouds.' 
The  Maruts  house  on  the  '  heights '  or  in  the 
'  clouds,'  etc. 

19.   Explained  under  ya3. 

NOTES  TO  PAGE  93. 

1.  U.f.  para-patam   (995)   asata,  yatra- 
yatra  (1260  —  see  yatra)  ak-.     —iyam,  see 
1  idam,  middle :  so  imam,  line  2. 

2.  t6sam  =  parvatanam.    —  achinat,  692. 
—  tais  =  parvatais,   used   evidently   in   the 
manner  of  paper-weights.    —  adrnhat,  \drh. 
The  like  achievement  at  RV.  ii.12.2. 

3.  Explained  under  ya3. 

4.  U.f.  y6nis  hi  esam  (accentless,  749N.) 
esas,  '  For  this  is  the'r  place-of-origin.' 

SELECTION  LXV.  MS.  ii.1.12.  The  potency 
of  the  sacrifice.— A  passage  much  resembling 
this  occurs  at  TS.  ii.4.13  =  Muir,  12.21.  Re- 
specting the  myths  of  Indra's  birth  and 
Aditi's  motherhood,  see  Hillebrandt,  Aditi, 
p.  43;  Perry,  JAOS.  xi.127f.148f;  and  Lib 
eratur-Blatt  fur  Orient.  Philol,  ii.4. 


NOTES  TO , 
PAGE  93. ' 


[394] 


5.  '  The  Aindrabarhaspatyan  oblation  he 
should  offer  (nir-vapet),  who,  as  a  sovereign, 
shouldn't    exactly  succeed  in  his    attacks.' 
This  is  a  typical   Brahmana   passage.      It 
invents   a   legend   showing   the   efficacy  of 
some  ritual  observance  in  former  times,  to 
prove  the  usefulness  of  repeating  the  same 
rites  in  analogous  circumstances.    —Peculiar 
interest  attaches  to  this  occurrence  of  the 
Vstigh  —  see  Schroeder's  ed.  of  MS.,  Intro- 
duction, p.  XIV;  also  ZDMG.  xxxiii.!94f, 
where    the    substance    of    the    passage    is 
given. 

6.  U.f.  odanam  apacat.    —  iin§istam,  see 
this :  final  t  (=  d)  before  §  becomes  n  in  MS. 
—  agnat,  s2ag. 

6-7.  U.f.  tarn  vai  Indram  antar  eva  •  • 
santam  •  •  apa^aumbhat  (Vubh;  augment, 
585) :  '  Indra,  being  (yet)  an  embryo,  within 
(her),  she  bound  with  an  iron  bond.'  — 
apa_ubdhas,  160. 

8.   ayajayat,  see  v'yaj,  caus. 

9-1O.  tasya  =  indrasya.  — vyapadyata 
=  of  course,  vl-apadyata :  cf.  Whitney,  84a. 
-U.f.  abhi-pary-a^avartata,  1080,  1083. 

10.  U.f.  yas  •  ',  tarn  et6na  yajayet  •  •, 
'  One  should  teach  him  to  sacrifice  with  this 
Aindrabarhaspatyan  (oblation),  who  etc.' 

11.  esas,  same  as  y6  and  tarn,  line  10. 
12-13.    U.f.    nir-upyate,    impers.   'it  is 

offered : '  combination,  92nN. ;  form,  Vvap, 
769 ;  accent !,  596.  kriyate,  VI  kr  12,  '  it  is 
sacrificed.'  —  '  Offering  is  made  to  B.,  sacri- 
fice is  made  to  I. :  (then)  on  all  sides  (the 
god)  releases  him'  (enam).  'Him,'  i.e.  the 
sin-bound  king  of  lines  10-11,  who  is  also 
the  subject  of  abhi-pary-a-vartate. 

SELECTION  LXVI.  TS.  ii.6.6.  Legend  of 
Agni  the  oblation-bearer,  and  of  the  fish.  — 
This  is  the  Brahmana  form  of  the  myth  which 
is  the  subject  of  RV.  x.51,  and  is  adverted 
to  in  x.52  =  selection  Ivi.  To  their  version 
of  x.51,  GKR.  add  on  p.  106  a  translation  of 
the  selection  before  us  (Ixvi.).  It  is  also 
rendered  by  Muir,  v.203,  and  by  Eggeling, 
SBE.  xii.452.  Ludwig,  v.504-5,  gives  other 
Brahmana  forms  of  this  myth :  cf.  esp.  QB. 
i.2.31  =  SBE.  xii.47.  For  Epic  forms  of  the 
same,  see  Ad.  Holtzmann,  Agni  nach  den 


Vorstellungen  des  MBh.,  p.  11,  and  esp.  MBh. 
iii.222.7  =  14214f. 

14-15.   trayas,  482c.     — V2mi+pra,  770a. 

15-16.  '  Agni  feared,  (thinking,)  "  In  this 
way,  surely,  he  (syas)  will  get  into  trouble,  i.e. 
if  things  keep  on  in  this  way,  I  shall  get  into 
trouble." '  He  speaks  of  himself  here  (as 
also  at  x.51.6a)  in  the  3d  person  (syas).  Xote 
the  common  root  of  a^artim  and  a^arisyati. 

16.  nilayata :  in  strictness,  to  be  divided 
thus,  nil-ayata,  '  lie  went  out,  took  himself 
off,  hid.'  This  is  for  nir  a-ayata,  an  imperf. 
mid.  of  vi  (after  the  model  of  a-jayata  from 
Vji)  with  the  prefix  nis  or  nir;  for  accord- 
ing to  Panini  (viii.2.19),  the  r  of  a  preposi- 
tion with  forms  of  the  verb-stem  aya  is 
regularly  changed  to  1  —  cf.  1087c. 

In  the  Hindu  mind,  these  forms  of  the 
verb-stem  nil-aya  were  evidently  confused 
with  those  of  ni-laya,  which  yield  a  like  mg 
—  see  BR.  under  vli+ni.  On  this  account, 
doubtless,  the  pada-patha,  which  usually 
gives  the  division  of  compound  verbs,  re- 
frains here.  The  confusion  is  further  at- 
tested by  the  analogous  passage  of  the  (/B., 
which  has,  in  the  Madhyamdina  text  (i.2.31), 
ni-lilye,  and  in  the  Kanva  text,  ni-layam 
cakre  —  see  SBE.  xii.p.xlvi.  The  proper 
form  from  vli  in  the  passage  before  us  would 
of  course  be  ny-alayata. 

16-17.  U.f.  pra_6sam  (see  V2is+pra2  and 
ref.)  aicchan  (VI  is,  585).  In  the  metaphor, 
Agni  is  implicitly  likened  to  a  hunted  beast. 

17-18.  tarn  agapat  etc.,  'Him  (the  fish) 
he  (Agni)  cursed  (as  follows):  "dhiya-- 
pra^avocas." '  See  dhll.  —  vadhyasus 
(form!  924)  and  ghnanti  (637)  have  as  sub- 
ject '  people.'  —The  loose  use  of  sas,  tarn, 
etc.,  is  one  of  the  chief  stylistic  faults  of  the 
Brahmanas. 

19.  anv-avindan:  V2vid;  subject,  'the 
gods.'  —See  Vvrfc+upa_a. 

NOTES  TO  PAGE  94. 
1-2.  U.f.  grhitasya  (sc.  ghrtasya)  a-hutas- 
ya  (see  Vhu)  •  •  skandat  (736),  tad  me  •  • 
asat.  —  bhratrnam:  the  TS.  reg.  has  short 
r  in  the  gen.  pi.  of  these  words.  —  '  He  said : 
"  Let  me  make  a  condition  (v;2vr) :  Just  what 
of  the  (sc.  ghee)  (when)  taken  (into  the 


[395] 


)  NOTES  TO 
/  PAGE  95. 


sacrificial  ladle,  but)  not  (yet)  poured  into 
the  fire  (a-hutasya),  may  fall  outside  the 
enclosure,  let  that  be  the  portion  of  my 
brothers." ' 

SELECTION  LXVII.  AB.  iii.20.  Legend 
of  Indra  and  the  Maruts,  and  Vrtra. —  Trans- 
lated, Muir,  v.93.  In  selection  xlvii.  =  RV. 
viii.85.7f,  the  Maruts  are  praised  because 
they  stood  by  Indra  when  all  the  other  gods 
forsook  him.  The  passage  before  us  is  an 
expansion  of  that  myth,  a  "  reproduction 
plus  ou  moins  amplifie'e  d'un  cliche  emprunte' 
au  livre  des  hymnes." 

From  other  passages,  it  would  appear  that 
the  Maruts  also  were  faithless,  cf.  Muir,  v. 
92  and  82aN.  Both  views  are  involved  in  the 
explanation  of  the  Mid-day  Soma  Feast,  QB. 
iv.3.36f,  where  the  Maruts  first  withdraw 
from  Indra  and  afterwards  help  him  (SBE. 
xxvi.334f). 

4-5.  hanisyan,  948'2.  —  U.f.  "ami  ma 
upa  tisthadhvam;  upa  ma  hvayadhvam" 
(vhu).  Note  the  free  position  of  the  pre- 
fixes (1081).  -tathajti,  '"Yes,"  said 
they.' 

5-6.  U.f.  saa  (Vrtra)  avet  (see  \[1  vid3, 
and  620):  "mam  etc.;  hanta!  iman  bhi- 
sayai"  (vbbi,  caus.,  1042f,  1043.2). 

7.  v'§vas+abhi-pra:  imperf.,  631.  — 
adravan :  simple  root  dru,  without  prefix ; 
note  that  the  prefix  a  with  v'dru  exactly 
reverses  its  meaning ;  so  with  \\da,  hr,  and 
muc. 

8-9.  U.f.  m-  ha  enam  na  ajahus  (V2ha, 
661,656) :  "prahara  bhagavas!  (454b)  jahi! 
(6372)  vlrayasva!"  iti  eva  enam  •  •  upa_ 
atisthanta.  See  vac. 

9-1O.  tad  etad  (see  etad)  = ' this.'  —See 
Vvac  +  abhy-anu.  —  'The  Hishi,  seeing  this 
(occurrence),  described  (it)  in  the  Vedic 
words,  "At  Vrtra's  snorting,  thee."'  These 
words  are  a  quotation  of  the  beginning  of 
RV.  viii.85.7f,  and  illustrate  the  way  in 
which  the  Vedic  stanzas  are  cited  in  the 
secondary  literature. 

1O-11.  U.f.  sas  (Indra,  this  time)  avet: 
"  ime  •  • ;  ime  •  • ;  hanta !  iman  asmin  ukthe 
a  bhajai."  See  v'bhaj+a:  the  subjunctive 
has  the  force  of  a  future. 


SELECTION  LXVIII.  AB.  iii.21.  Legend 
of  Indra  and  the  god  Ka  or  Who.  —  Com- 
pare selection  Ixii.  and  see  Miiller,  ASL.  432f . 
The  identification  of  Prajapati  with  Ka  is  very 
common  :  see,  e.g.  QB.  i.1.118,  vii.4.1M,xL&41. 

13-14.  U.f.  •  •  vi-jitya,  abravit  praja- 
patim:  "aham  etad  asani  (636),  yad  tvam 
(sc.  asi) ;  aham  mahan  asani." 

15.  U.f.  "yad  eva  etad  avocas."  The 
etad,  q.v.,  goes  appositively  with  yad,  mark- 
ing the  thing  designated  by  yad  as  something 
preceding,  and  so  may  be  rendered  by  'just' 
or  '  a  moment  ago.'  P.  asks,  '  "  Who  am  I, 
then?  "  "Exactly  what  thou  just  saidst,"' 
replied  Indra. 

15-16.  '  Then  P.  became  Ka  by  name  = 
got  the  name  of  Ka.  (For)  P.  is  Ka  by 
name  =  has  the  name  Ka.'  Note  that  the 
predicate  cornes  first. 

16-17.  See  yad2.  ''  As  for  the  fact  that 
Indra  became  great,  therein  (lies)  Great- 
Indra's  Great-Indra-ness '  (cf.  QB.  ii.5.49). 
This  is  a  specimen  of  the  verbal  and  ety- 
mological explanations  of  the  Brahmanas  : 
cf.  647N. 

SELECTION  LXIX.  QB.  ii.2.26.  The  two 
kinds  of  deities,  the  gods  and  the  Brahmans. 
—  A  little  oratio  pro  domo  of  an  oft-recur- 
ring kind  (see  ISt.  x.35).  Translated  by 
Muir,  i2.262  (he  quotes  TS.  i.7.31  by  way  of 
illustration),  and  Eggeling,  S3E.  xii.309. 

18.  U.f.  devas  (predicate)  aha  eva  devas 
(subject):  'The  gods  of  course  are  gods.' 
So  martya  ha  va  agre  deva  asuh,  '  In  the 
beginning,  the  gods  were  mortals'  (not 'The 
mortals  were  gods ').  —  Delbriick,  Altindische 
Wortfolge,  p.  26. 

18f.  '  Then  (they)  who  are  the  Brahmans, 
the  learned  (Vgrul),  the  scholars  (see  Vvac 
-l-anu,  and  807),  —  they  are  the  human  gods.' 

NOTES  TO  PAGE  95. 

2-3.  'For  (lit.  of)  the  gods,  (the  sacrifice 
is)  just  the  oblations;  for  the  human-gods, 
the  B.,  the  learned,  the  scholars,  (it  is)  the 
daksina.'  —  prinati,  subject  indefinite. 

4.  U.f.  brahmanan  gu§ruvusas,  203.  — 
Note  the  fond  repetition,  —enam,  same 
as  subject  of  prinati. 


NOTES  TO  ) 
PAGE  95. 4 


[396] 


SELECTION  LXX.  QB.  ii.2.219f.  Truth, 
untruth,  and  silence.  —  Translated  by  Del- 
bruck,  Wortfolge,  29,79 ;  Eggeling,  SEE.  xii. 
312,452. 

6-8.  abhi-sincet,  758.  —  '  Of  this  fire- 
consecration  a  (concomitant)  duty  is  TRUTH. 
He  who  speaks  the  truth,  —  as  (if)  the  en- 
kindled fire,  it  with  ghee  he  should  besprinkle, 
so  he  makes  it  blaze  up ;  of  him  greater  and 
greater  the  dignity  becomes;  from  day  to 
day  better  he  becomes.'  —Note  the  childish 
verbal  anticipations  and  repetitions,  esp.  of 
pronouns. 

11-12.  U.f .  tad  u  ha  api :  Eggeling  ren- 
ders all  four  particles  by  a  simple  '  Now.'  — 
' "  Thou'rt  old  (enough).  Establish  thy  two 
fires."'  See  VI  dha-i-a3.  This  ceremony  was 
an  essential  preliminary  to  matrimony  and 
to  setting  up  in  life  as  a  householder. 
Described  at  ISt.  v.28Sf,  x.327f. 

12-14.  U.f.  sas  ha  uvaca :  "  te  ma  etad 
brutha :  '  vacamyamas  eva  edhi.'  na  vai 
•  •  vaditavyam;  na  vadan  jatu,  na  anrtam 
vadet.  etc."  '  He  said :  "  What  ye  say  to 
me,  then,  amounts  to  this :  '  Just  hold  thy 
peace.'  By  no  means  by  an  ahitagni  may 
untruth  be  spoken.  By  not  speaking  at  all, 
one  would  not  speak  untruth.  (I.e.  Only  by 
silence  can  one  wholly  avoid  untruth.)  To 
such  an  extent  (of  silence,  namely),  is  truth 
a  duty."'  —See  ha  end.  —  See  ta2.  Lit. 
'Ye,  those,  to  me  this  are  saying.'  —See 
tavant2. 

SELECTION  LXXL  QB.x.4.31f.  How  the 
gods  got  immortality  and  how  Death  got  his 
share.  —  Translated,  Muir,  iv2.57f ;  in  part, 
v.316f .  Cf.  iv.54f  and  v.!2f.  Metrical  para- 
phrase by  Monier- Williams,  Indian  Wisdom, 
34,  =  Hinduism,  35,  =  Religious  Thought  and 
Life  in  India,  24.  On  the  symbolism  of  the 
Brahmanas,  see  p.  357,  §  92;  Oldenberg's 
Buddha,  19(20)f ;  Schroeder,  ILuC.  p.  127f. 

15-18.  'Death  (subject)  is  this  thing 
(esas,  predicate,  masc.  to  conform  in  gen- 
der with  mrtyns  — cf.  7820  and  N.),  what  the 
Year  is.  For  this  one,  by  means  of  days 
and  nights,  exhausteth  the  life  of  mortals. 
So  they  DIB.  Therefore  'tis  this  one  that  is 
called  DEATH.  The  man  who  knoweth  this 


Death  to  be  the  Year,  not  of  him  doth  this 
one  before  old  age  by  days  and  nights  ex- 
haust the  life.  To  perfectly  complete  dura- 
tion of  life  attaineth  he.'  —U.f.  sarvam 
ha  eva  ayns :  cf .  86UN. 

19.  U.f.  aynsas  antam  gacchati,  see 
v'gam3. 

NOTES  TO  PAGE  96. 

3-5.  U.f.  antakat  •  •  bibhayam  cakrus 
(1071d)  yad  (see  38%.)  etc.  '  The  gods  were 
afraid  of  this  Ender,  Death,  the  Year,  Pra- 
japati,  [hoping]  "May  this  one  by  days  and 
nights  not  get  at  the  end  of  our  (no)  life."  ' 
Similar  construction  (yad  •  •  na  and  optative) 
after  verb  of  fearing,  QB.  iv.3.311. 

5.  U.f.  te  •  •  yajnakratun  tenure  (794e). 

5f.  THE  SACRIFICES  are  described  by 
Weber,  ISt.  x.321f.  The  Hindus  did  not 
class  them  according  to  their  purpose,  as 
thank-offerings,  expiatory  offerings,  etc. 
They  grouped  them 

A.  according  to  the  MATERIAL  used,  as : 
1.  oblations  of  milk,  ghee,  corn;  2.  animal 
sacrifices ;  3.  libations  of  Soma.     And  again 

B.  according  to  the  TIME,  as :  1.  at  the 
beginning  (x.328)  of  each  day  and  of  each 
night  (agnihotra) ;  2.  at  the  beg.  (x.329)  of 
the  lunar  half -month;  3.  at  the  beg.  (x.337) 
of  the  three  seasons,  —  spring,  rains,  autumn ; 
4.  at  the  beg.  (x.343)  of  the  two  harvests. 
The  offering  of  first-fruits  or  nava-sasya^ 
isti;  in  the  spring,  of  barley;  in  the  autumn, 
of  rice;  5.  at  the  beg.  (x.344)  of  the  solar 
half-year,  the  pagu-bandha ;  6.  at  the  beg. 
(x.352)  of  the  new  year,  the  Soma-sacrifice. 

With  this  last,  often  occurs  the  elaborate 
ceremony  of  building  the  fire-altar  of  bricks, 
ISt.  xiii.217-292.  This  ceremony  is  called 
the  Tire-piling,'  agni-cayana  (see  v'l  ci),  or 
briefly  agni. 

Schroder  gives  in  brief  compass  a  sketch 
of  a  specimen-sacrifice,  ILuC.  p.  97-109. 

7.  U.f.  na  amrtatvam  ana5ire(7884).  te 
ha  api  agnim  (=  agni-cayanam)  cikyire 
(787).  —That  the  gods  were  once  mortal' 
(9418N.)  is  doubtless  a  late  notion.  The  path 
of  Death  is  itaro  devayanat,  864 :  cf .  also 
ZDMG.  xxxii.300. 

8-9.  See  Vldha+upa.     —  Ui.  yathaidam 


[397] 


NOTES  TO 
PAGE  97. 


(see  2idam)  api  etarhi  eke  upa-dadhati : 
"A  polemical  hit  aimed  by  the  author  of 
the  Brahmana  at  some  contemporaries  who 
followed  a  different  ritual  from  himself."  — 
Muir.  Cf.  Chandogya  Upanisad,  i.!2.4=; 
SEE.  i.21.  -Seeitil. 

1O-11.  Ppls  w.  cerus,  see  Vcar2  and  1075b. 
—  See  Vlrudh+ava,  desid.,  1027. 

11-13.  U.f .  "  na  vai  •  •  •  upa  dhattha : 
ati  va  eva  •  •;  na  va  •  • ;  tasmat  na  •  •." 

13-14.  See  ha  end.  —See  explan.  under 
ta2.  —See  yatha6. 

15-18.  The  protasis-clauses  begin  with 
sastim  and  sastim  and  atha  lokamprnas: 
the  apodosis-clauses,  with  atha  me  and  atha 
amrtas.  The  second  protasis-clause  has  an 
appendix,  adhi  sattringatam,  see  adhi.  — 
For  impv.  with  conditional  nig,  cf.  example 
under  atha2,  and  82%.  —For  daga  etc., 
see  480. 

-  '  Put  ye  on  360  P's ;  360  Y's,  and  36  be- 
sides ;  then  10,800  L's.  Then  (if  ye  do)  shall 
ye  etc.'  The  days  of  the  year  number  360 ; 
and  360  x  30  =  10,800.  But  see  also  Weber, 
ISt.  xiii.254-5.  Note  that  108  =  22  X  38. 

18-19.  The  acquisition  of  immortality  is 
otherwise  related,  C,  B.  ii.2.28f,  Muir,  ii3.372. 

21-23.  U.f.  "na  atas  •  •  asat  (6363) : 
yada  eva  •  •  harasai  (736),  etc."  See  atas3. 
' "  From  this  time  on,  not  any  other  with  his 
body  shall  be  immortal :  just  when  thou  this 
(thy)  allotted-portion  shalt  seize,  then  parting 
with  his  body  he  shall  be  immortal,  who  is 
to  be  immortal  either  by  knowledge  or  by 
works." ' 

23f .  See  yad2  end.  '  As  for  their  saying 
that,  "  Either  by  knowledge  or  by  works,"  — 
this  is  that  knowledge,  (lit.  which  is  agni=) 
namely  agni;  and  these  are  those  works, 
namely  agni.'  Here  agni  =  agni-cayana. 
-Cf.  6623. 

NOTES  TO  PAGE  O7. 

1-2.  U.f.  te,  ye  evam  etad  vidus,  ye  va 
etad  karma  kurvate,  etc.  Promises  to  them 
"  who  have  this  knowledge  "  recur  times  un- 
numbered in  the  Brahmanas.  As  between 
'knowledge'  and  '  works,'  knowledge  is  the 
better :  C,  B.  xiv.4.324  =  SEE.  xv.96.  On  this 
passage,  see  Oldenberg,  Buddha,  46  =  47. 

4.   U.f.  te  etasya  (=mrtyos)  eva  annam. 


SELECTION  LXXII.  QB.  xii.7.31!.  Legend 
of  Indra  and  Namuci.  —  For  the  origin  of 
this  story,  see  8116f  and  notes.  Translated, 
Muir,  v.94.  Other  forms  of  the  story  :  Muir, 
iv2.261 ;  Ludwig,  v.145.  The  MBh.  has  it  at 
ix.43.33  =  2433f ;  see  ZDMG.  xxxii.311. 

6-7.  'N.  stole  I's  strength  etc.,  along  with 
his  sura.' 

7-1O.  U.f.  sas  (Indra)  •  •  upa^adhavat: 
"gepanas  asmi  (see  u'gap,  as)  namucaye, 
'  na  tva  •  •  •  na  ardrena ;  '  atha  me  idam 
aharsit.  idam  me  a  jihirsatha  ?  "  iti.  — 
Note  the  difference  (029,  928)  between  aharat 
and  aharsit.  —Note  reversal  of  mg  (947N.) 
effected  by  a  with  jihirsatha  (1028b):  ' "  Are 
ye  willing  to  fetch  it  back  for  me  ?  " ' 

10.  "  astu  nas  atra  api ;  atha  a  harama : " 
'"Let  there  be  of  us  in  this  also  (a  share) ; 
in  that  case,  we'll  fetch  (it)  back."  ' 

1O-11.  ' "  Together  ours  (is)  that ;  so 
fetch  it  back."  Thus  said  he.' 

11.  iti   (the  one  before  tau  agvinau) = 
'  on  the  strength  of  that  agreement.' 

12.  a  sine  an :  see  Vsic3. 

13.  vy-ustayam   (VI  vas)    ratrau,   303b. 
So  an-udite  aditye. 

14.  V3vas+ud  —  a  queer  verb  to  use  for 
this   mg.      —  U.f.  rsina   abhy-anu^uktam 
"apam  phenena"  (8118)  iti. 

SELECTION  LXXIII.  Nirukta  ii.16.  Ex- 
planation of  KV.  i.32.10,  selection  x.xxii., 
page  7019-20.  —  See  Roth,  Erlduterungen,  21f, 
and  Muir,  ii8.174f. 

15-16.  The  iti  marks  anivigamananam 
as  a  gloss  to  the  quoted  "  atisthantinam." 
So  asthavaranam  is  a  gloss  to  the  "ani- 
vegananam  "  of  the  sacred  text ;  and  in  like 
manner,  meghas  to  "  gariram." 

16.  Starting  from  the  3d  pers.  s.  pres. 
ind.  act.  of  a  verb-root  (e.g.  gamnati  from 
V3gam),  and  treating  it  as  a  declinable  noun- 
stem,  like  mati,  the  Hindu  forms  an  ablative 
sing.,  e.g.  gamnates,  to  express  "  derivation 
from  a  root."  Render:  'garira  is  from  the 
root  gr  break,  or  from  the  root  gam  harm.' 
So  with  draghati  and  the  following  two. 

19f.  After  the  verbal  explanations,  comes 
the  mythological  discussion.  '  Who  then  is 
Vrtra?  "A  cloud"  say  the  etymologists. 


NOTES  TO  j 
PAGE  97.  ' 


[398] 


"An  Asura  descended  from  Tvastar"  say 
the  tellers  of  old  legends.'  There  were,  then, 
already  schools  of  conflicting  opinions.  Cf . 
Muir,  ii».170f. 

NOTES  TO  PAGE  98. 

1.   The  genitives  limit  migribhava-,  1316. 

2-3.  -karmanas  is  abl.  —  '  In  this  pro- 
cess (tatra),  •  •  battles,  so  to  speak,  take 
place.' 

3.  ahivat  etc. :  '  The  m-  and  b-  (sc.  speak 
of  V.)  as  a  dragon.' 

4.  VI  vr+ni  (1045) :  subject,  Vrtra. 

5.  U.f.   tadabhivadini  esa  rk  bhavati. 

SELECTION  LXXIV.  Wedding-customs 
and  the  wedding-service.  A^valayana  Grhya- 
sutra,  book  i.,  chap's  5,  7,  8.  —  Stenzler  pub- 
lished the  text  in  the  Abhandlungen  fur  die 
Kunde  des  Morgenlande.s,  vol.  iii.,  1864 ;  and 
the  translation,  vol.  iv.,  1865.  Cf.  Weber, 
Indische  Streifen,  ii.296f.  The  text  appeared 
with  a  Hindu  comment  in  the  Bibliotheca 
Indica,  1866-69.  English  translation  by 
Oldenberg.'SBE.  xxix.!59f. 

—On  the  subject-matter  of  this  selection, 
the  following  essays  and  books  may  be  con- 
sulted. The  most  important  is  the  essay  of 
Haas,  with  additions  by  Weber,  ISt.  v.267- 
410;  cf.  esp.  the  synoptic  index,  410-12. 
Haas  gives  the  text  and  an  annotated  trans- 
lation of  our  selection  at  pages  289f,  362f . 

See  also  notes  to  selection  Iviii.,  p.  389. 
Further,  Kaegi,  74(102),  and  notes ;  Zimmer, 
309f ;  Kaegi  in  Fleckeisen's  Jahrbucher,  1880, 
456f ;  and  Colebrooke's  Essays,  i.217-38. 

—  Birth,  reproduction,  and  death  are  the  three 
great  facts  of  all  organic  life.  It  is  therefore  natural 
that  the  customs  connected  with  marriage  and  burial 
should  take  so  important  a  place  in  the  traditions 
of  primitive  peoples.  It  can  hardly  be  doubted  that 
a  considerable  body  of  these  customs  have  their  root 
in  Indo-European  antiquity.  For  we  find,  as  between 
the  various  members  of  this  family,  many  and  most 
striking  coincidences  of  usage.  T^he  systematic  ex- 
position and  criticism  of  these  coincidences  form  one 
of  the  most  interesting  chapters  of  comparative  phij- 
ology.  It  is  not  feasible  to  point  them  out  in  detail 
here.  In  lieu  of  this  may  be  cited  — 

For  purposes  of  comparative  study :  Joa- 
chim Marquardt,  Privatleben  der  Homer,  i2. 
28f ;  A.  Rossbach,  Die  Rdmische  Ehe,  Stutt- 
gart, 1853 ;  G.  F.  Schomann,  Griechische 
Alterthumer*,  ii.529-36;  K.  Weinhold,  Die 


Deutschen  Frauen  (Wien,  1851),  p.190-274,  or 
Altnordisches  Leben  (Berlin,  1856),  238-59; 
Spiegel,  Eranische  Alterthumskunde,  iii. 676-81. 

—  SYNOPSIS  of  the  subject-matter  (with 
references  to  passages  in  vol.  v.  of  the  ISt., 
where  Haas  and  Weber  treat  of  the  Hindu 
customs  or  cite  analogous  ones) :  — 

CHAPTER  v.  Test  of  the  bride  by  means 
of  exorcised  lumps  of  earth.  See  ISt.  v.288f. 

CHAP.  vii.  The  marriage  ceremony. 
Dextrarum  iunctio  (v.277,311).  Bride  led 
around  the  fire  and  water  (v.318N.2,  396N.). 
Amo  'ham  asmi  (v.216).  Mounting  the  stone 
(v.318N.l).  Oblation  (V.318N.3).  Loosing 
braids  (v.320).  Seven  steps  (v.320f,  321x.). 

CHAP.  viii.  Wedding  journey  (v.327f). 
Arrival  at  new  home  (v.329).  Pellis  lanata 
( Rossbach,  1 13f ,  324 ;  Marquardt,  50 ) .  Con- 
tinence (v.325f,331). 

VEDIC  CITATIONS.  If  the  entire  first  pada 
of  a  stanza  is  quoted,  the  entire  stanza  is 
meant.  If  only  part  of  the  first  pada  of 
a  hymn  is  quoted,  the  entire  hymn  is  meant. 
If  more  than  a  complete  pada  is  quoted,  then 
three  stanzas  are  meant.  —  Stenzler,  note  to 
AGS.  i.20.9. 

SYNOPSIS  of  RV.-mantras 
cited  at 

9819  grbhnami  te  =  89s 

99'22  pra  tva  muncami  =  897 

9922  '  The  following '  =  899 

10010  pusa  tveto  =  8911 

100U  agmanvati  (i  stanza)          =  893 

10012  '  The  following '  ( £  stanza)  =  89* 

10012  jivam  rudanti  =  88* 

100"  ma  vidan  =  8918 

10015  snmangalir  =  8915 

10015  iha  priyam  =  891T 

10018  a  nah  prajam  (4  stanzas)  =  8919 

10019  sam  anjantu  =  908 

6.  '  The  family  (of  the  intended  bride  or 
groom)  in  the  first  place  one  should  con- 
sider, according  to  the  rule,  "  Who  on  the 
mother's  and  on  the  father's  side,  — "  as 
aforesaid/ 

The  rule  referred  to  is  in  Afvalayana's 
Qrauta-sutra,  :x.3.20  (p.  714,  Bibl.  Ind.),  and 
continues  thus, 

«  —  for  ten  generations  back,  are  endowed 
with  knowledge,  austerity,  and  works  of 
merit."  See  Weber's  interesting  discussion 
of  ancestor-tests,  ISt.  x.84-8. 


[399] 


NOTES  TO 
PAGE  99. 


8-11.  U.f.  astau  pindan  krtva  (1272),  •  •  • 
pindan  abhimantrya,  kumarim  bruyat, 
"esam  ekam  grhana"  (722J.  'Making 
eight  lumps  (of  earth),  conjuring  the  lumps 
with  the  mantras  "  rtam  •  •  •  •  dr^yatam,"  he 
should  say  to  the  girl,  "  Take  one  of  these."  ' 
—  Germanic  bride-tests  cited,  ISt.  V.288N. 

11-12.  U.f.  ksetrat  ced  ubhayatah- 
sasyat  grhmyat,  "  annavati  asyas  praja 
bhavisyati,"  iti  vidyat.  'If  she  take  (the 
lump  made)  from  the  field  that  bears  two 
crops  a  year,  "  Rich  in  food  will  her  children 
be,"  that  he  may  know.'  —'Two  crops:'  cf. 
Megasthenes,  as  preserved  by  Diodorus  (ii. 
35,36)  and  Strabo  (xv.20,  p.  693). 

12-15.  Most  of  the  remaining  seven  con- 
ditional periods  are  abbreviated  to  two 
words  :  thus  gosthat  answers  to  ksetrat  and 
pac_umati  to  annavati;  and  the  rest  is  to 
be  supplied  from  the  first  period.  No's  4, 
5,  and  7  begin  respectively  with  avidasinas, 
adevanat,  and  irinat.  But  patighni  is  pred- 
icate to  a  supplied  kumari  rather  than  to 
praja. 

14.  dvi-pravrajim:  to  be  preferred,  per- 
haps, is  the  reading  vipravrajini  (\/vraj+vi- 
pra),  'wandering  hither  and  thither;'  but 
the  mg  amounts  to  the  same  thing. 

16.  In  order  of  extent  stand  dec,a, 
•country,'  janapada,  'district,'  nagara, 
'town,'  grama,  'village,'  kula,  'family.' 
But  at  weddings  and  funerals,  village- 
customs  stand  first  in  importance  —  PGS. 
i.8.11,13  or  SEE.  xxix.285.  On  conflicts,  cf. 
Stenzler's  note  to  AGS.  i.7.2,  and  5918N. 
—tan  begins  new  clause.  —  prati^iyat,  616. 

17-21.  drsadam  agmanam,  '  a  millstone 
(which  is)  stone'  (not,  e.g.  burnt  clay).  Ap- 
position, cf.  10112.  —  See  Vrabh+sam-anv-a : 
sc.  kumaryam,  loc.  absol.  —Note  how  the 
quoted  sacred  text  has  grbhnami,  while  the 
later  one  has  grhnlyat:  cf.  9216N.  —  kama- 
yita  (1043.3),  as  if  of  the  1st  gen'l  conj., 
instead  of  kamayeta.  So  vacayita,  1012, 
1064  ;  kalpayiran,  1051.  —  pumansas  etc.; 
tivvaffdai  '  '  iroLtlv  Ka\  appevoydvovs  nal  6rj\v- 
yAvovs  etc.,  Megasthenes,  in  Strabo,  xv.60, 
p.  713;  also  gB.  xiv.9.414f  or  SEE.  xv.219f. 

—  '  To  the  west  of  the  fire,  a  millstone 
setting,  to  the  north-east,  a  water-jar,  while 


she  touches  him,  he,  offering,  standing  facing 
west,  of  her,  facing  east,  seated,  with  RV.  x. 
85.36,  the  thumb  only  should  grasp,  in  case 
he  should  desire  "  pumansas  •  •  jayeran." ' 

NOTES  TO  PAGE  99. 

1.  pari-nayam  :  we  should  read  pari-nay- 
an  or  (BI.)  -an,  pres.  ppl.  —  '  Leading  (her) 
thrice  to  the  right  around  the  fire  and  the 
water-jar.5  The  analogies  are  remarkable : 
cf.  ^7rt5f{ia,  the  Roman  dextratio,  the  Gaelic 
"  walking  the  deasil,"  etc.  Consult  SEE. 
xii.37,  45,  272,  442;  Rossbach,  231,  314f: 
Marquardt,  i2.51  and  N.I.  Circumambula- 
tions  followed  the  course  of  the  sun  on 
occasions  of  joy;  and  were  reversed  (10421) 
on  occasions  of  sorrow. 

2-3.  Pronounce  :  sa  tvam  asi  ;  amo 
aliam.  —These  interesting  formulae  occur 
at  AV.xiv.2.71;  gB.  xiv.9.419 ;  PGS.  i.6.3; 
AB.  viii.27  ;  gGS.  i.13.4.  For  pada  d,  the 
first  three  have  samaham  asmi ;  rk  tuam. 

—  The  saman  is  conceived,  as  male  (gB. 
iv.6.711),  and  as  sprung  from  the  re  (as  it  is), 
or  as  husband  of  it  (gB.  viii.1.35).     But  to 
the  Hindu  mind  this  lugging  in  of  sama  has 
a  charming  mystic  significance,  inasmuch  as 
sa  plus  ama  makes  sama  (see  AB.iii.23; 
and  SBE.  i.13).    —The  conception  of  heaven 
as  male  and  of  earth  as  female  is  common 
—  see  Preller,  Gr..  Mythologie*,  i.37f . 

—  The  Vedic  formula  has  a  general  sig- 
nificance  not   unlike   that   of    the   ancient 
quando  (or  ubi)   (it   Gains  ego  Gaia  and  the 
German  Wo  ich  'Mann  bin,  da  bist  du  Frau, 
und  wo  du  Frau  l>ist,  da  bin  ich  Mann.     For 
the  Latin  formula,   see   Rossbach,  p.  351  ; 
ISt.   v.216;   Fleckeisen,  1880,  p.  457;   and 
esp.  the  discussion  by  Marquardt,  i2.49N.2. 
For  the  German,  see  ISt.  v.216.     Another 
use  of  the  Vedic  formula,  ISt.  x.160. 

4-5.  ehi,  used  just  like  &ye  or  <ptpe;  but 
cf.  the  variants  noted  ISt.  v.332*.  -If  we 
could  read  priyau,  the  metre  would  be  in 
order  (8+8+11+8);  but  cf.  TS.  iv.2.51. 

6.  Force  of  repetition  — '  With  each  lead- 
ing-around '  (1260).  —  She  mounts  the  stone 
or  puts  her  foot  on  it  as  a  symbol  of  the 
way  in  which  she  is  to  put  her  foot  on  her 
enemies. 


NOTES  TO 
PAGE  99. 


[400] 


9.  U.f.  vadhv-afijalau  (134  end)  upa- 
stirya  (see  vstr+upa).  The  loc.  is  adjunct 
of  a-vapati  as  well  as  of  the  gerund. 

9-11.  The  first  pouring  (upastarana)  of 
ajya  and  the  two  strewings  of  parched  grain 
on  the  bride's  hands,  and  the  second  sprin- 
kling (pratyabhigharana)  of  ajya,  constitute 
the  four  portions  "cut  off"  or  separated 
from  the  havis  or  sacrificial  food.  The  first 
is  done  by  the  groom ;  the  rest  by  the  brother. 
The  descendants  of  Jaraadagni  used  to  "cut 
off"  five  such  portions  (ISt.  v.366;  x.95) 
and  so  had  to  strew  grain  three  times.  — 
Oldenberg's  note.  — esas,  refers  back. 

—  '  (The  groom)  having  poured  the  sacri- 
ficial  butter   on   the   bride's  hollowed-and- 
joined-hands,  her  brother  or  brother's  repre- 
sentative strews  parched  grain  (on  her  hands) 
twice  [Thrice  (is  the  custom)  of  the  Jamad- 
agnians.],  sprinkling  again   (sc.  ajya)  over 
the  havis  (=  what  he  has  left  of  the  grain  in 
the  basket)  and  over  the  avatta  ( =  what  grain 
he  has  strewn  on  her  hands).     This  (as  just 
stated)  is  the  cutting-off-usage.' 

12-17.  ayaksata,  882.  —  pra  •  •  muncatu 
(cf.899),  impv.,  w.  lengthening  (ISt.  v.340s.): 
so  nuclatu,  svadatu.  —These  stanzas  are 
mere  adaptations  of  blank  forms,  so  to  say. 
For  examples  of  the  changes  (called  uhas) 
which  circumstances  demand,  see  AB.  ii.6.6 ; 
cf.  AGS.  iii.8.7.  The  forms  are  filled  out 
(see  nigama  in  BR.)  with  a  deity-name, 
which,  as  here,  does  not  always  fit  the  metre. 

18.  '  With  the  above  mantras  (uttered 
by  the  groom),  she,  not-parting  (fern.)  her 
joined-hands,  should  offer  (the  grain  in 
them),  as  with  a  srnc.'  The  nose  of  the 
sruc  is  at  the  side.  She  is  therefore  to  pour 
out  the  grain  so,  —  not  over  her  finger-tips. 

—  For  the  case  of  families  who  do  not 
strew  grain  but  twice,  we  must  assume  that 
the  bride,  when  making  her  second  oblation, 
does  not  offer  all  the  grain  in  her  joined- 
hands,  but  leaves  some  for  her  third  oblation. 
Her  fourth  is  from  the  basket. 

18-19  (§  14).  'Without  (any)  leading 
around  (on  the  part  of  the  groom),  (the 
bride  should  offer  grain)  with  the  nose  of 
the  basket  towards  herself  in  silence  the 
fourth  time  '  The  "silence"  refers  of  course 


to  the  groom.     The  bride  does  not  say  any 
thing  at  any  time  (cf.  SBE.  xxix.37). 

—  As  prescribed  above,  the  rites  are  per- 
formed in  the  order  following : 

I.  II.    First  and  second  rounds  : 

a.  leading  around,  §  6; 

b.  mounting  stone,  §  7; 

c.  strewing  grain,  §  8; 

d.  oblation  w.  mantra  1  or  2,  §  13. 
HI.    Third  round : 

a.  leading  around; 
6.  mounting  stone: 

c.  sprinkling  ajya,  §  10; 

d.  oblation  w.  mantra 3,  §  13. 
IV.    Fourth  time : 

a,  b,  and  c  fall  out; 
d.  oblation  in  silence. 

19-2O.  U.f.  a^upya  a^upya  (127  end) 
ha  (see  ha)  eke  etc.  '  Some  lead  her  around 
after  each  strewing  (of)  the  grain.  In  this 
way  (tatha)  the  last  two  oblations  do  not 
fall  together.'  That  is,  some  do  the  rites  in 
the  order: 

c.  strewing  or  sprinkling; 

d.  oblation  w.  mantra; 

a.  leading  around ; 

b.  mounting  stone. 

In  this  way,  the  fourth  oblation  comes  directly 
after  the  third  mounting  of  the  stone. 

2O-21.  asyai,  365.3.  'Then  he  loosens 
her  two  braids,  if  they  are  made ;  (i.e.  if) 
two  braids  of  wool  at  her  two  temples  are 
tied.' 

22.  He  loosens  the  right  one  with   RV. 
x.85.24.     —  uttaram  (sc.  gikham)  uttaraya 
(sc.  rca) :  see  uttaraS,  4. 

23.  The  AB.  at  i.!4.5f  tells  why  the  NE. 
is   called   a-parajita.      See   also   A.  Kuhn, 
Entwicklungs-stufen  der  mythenbildung,Abh.  der 
Berliner  Akad.,  1873,  p.  126f. 

NOTES  TO  PAGE   1OO. 

1-3.  U.f.  ise  ekapadi  (sc.  bhava),  etc., 
'  be  taking  one  step  for  strength  =  take  one 
step  for  strength  ;  two  for  vigor ; '  and  so  on. 
—The  body  consists  of  five  elements.  At 
one  period,  the  seasons  are  reckoned  as 
six :  gigira,  vasantd,  grisma,  varsa,  garad, 
hemanta. 

4.  See  saptapada  in  vocab.  Seven,  as  a 
sacred  number,  became  the  symbol  for 
'  many '  or  '  all.'  Doubtless  the  word  always 
suggested  both  the  literal  and  the  trans- 
ferred mgs.  Orig.,  sakha  saptapado  bhava. 


[401] 


NOTES  TO 
PAGE  101. 


•Be  a  constant  friend,'  was  a  mere  general 
formula,  used  on  sealing  a  friendship,  e.g. 
between  two  men,  who  would  take  seven 
steps  together  hand  in  hand  by  way  of  rati- 
fying their  bond.  Saptapadam  maitram, 
'Friendship  (if  genuine)  is  constant,'  be- 
came a  common  proverb. 

—  The  application  of  the  formula  to  the 
wedding-ceremony  is  prob.  only  a  secondary 
and  special  use ;  although  it  came  to  be 
exceedingly  important.  Here  saptapadi 
being  taken  with  strict  literalness,  it  became 
necessary  to  lead  up  to  it  by  six  other 
formulae  —  as  in  the  text.  The  matter  is 
explained  at  length  and  illustrated,  by  Haas 
and  Weber,  ISt.  v.320-22  :  cf.  BE.  s.v. 
saptapada;  and  AV.  v.11.10. 

6.  The  two  gerunds  seem  to  go  with  the 
subject  of  abhy-ut-kramayati,  i.e.  the  groom. 

8.  vaset  :  subject,  the  bride.  —  sapta 
rain,  l'2~'2.  —See  iti  3. 

8-9.  dhruvam,  as  symbol  of  fixity  and 
constancy  (see  PGS.  i.8.19  and  QGS.  i.17.3). 
For  the  legend  of  Dhruva's  translation  to 
the  skies,  see  Visnu  Purana,  book  i,  chap.  12. 
—  arundhatim :  cited,  with  many  other  ex- 
amples of  faithful  and  happy  wifehood,  at 
MBh.  i.199.6  =  7352  and  v.117.11  =  3970;  cf. 
also  ISt.  v.195.  There  was  a  superstition 
that  one  whose  life  was  near  its  close  could 
not  see  these  stars  (ISt.  v.325:  Indische 
Spriiche,  2d  ed.,  no.  2815).  —  rain:  here,  as 
so  often,  the  heavenly  lights  are  the  souls  of 
pious  sages  and  saints  departed  —  see  note 
to  9112.  —The  bride  has  nothing  to  say 
during  the  ceremony,  and  keeps  silence  after 
it  until  (cf.  10320)  starlight. 

1O.  U.f.  prayane  (loc.303b),  the  wedding- 
journey,  from  the  bride's  village  to  the 
groom's.  See  ISt.  v.327f. 

11-12.  Rules  2  and  3  are  for  the  case 
that  they  have  to  cross  a  stream. 

12.  rudatyam,  '  if  she  weeps,'  loc.  abs. 

13.  So  in  Rome  a  boy  went  ahead  with  a 
nuptial  torch.     Cf.  Rossbach,  362-3. 

14-15.  '  At  every  dwelling '  —  as  the  wed- 
ding-train passes  it.  The  procession  called 
out  eager  gazers  then,  as  now.  Indeed,  to 
judge  from  AV.  xiv.2.73,  even  the  Manes 
were  supposed  to  crowd  about  for  a  look  ;it 


the  bride  (ISt.v.277).  -U.f.  •  •  iti  iksakan 
ikseta. 

17.  U.f.  anaduham  carma  a-stirya  :  com- 
pare the  pellis  lanata  (Rossbach,  112,  324). 
— tasminn  =  carmani.  The  two  foil,  words 
are  loc's  s.  fern.,  supply  kumaryam  (303b). 

18-19.   catasrbhis,  sc.  rgbhis. 

19-20.  dadhnaa  (431)  etc.:  'Partaking 
of  curds,  he  should  offer  (them)  in  turn  (to 
her) ;  or,  with  the  rest  of  the  ajya,  he  anoints 
(anakti,  Vafij)  his  and  her  heart.'  hrdaye: 
better  as  dual,  on  account  of  the  nau  (dual, 
908)  in  the  stanza  which  accompanies  the 
action. 

2O-21.  See  urdhvam.  —  brahma-cari- 
nau:  see  ISt.  V.326N.3,  331.  -U.f.  alam- 
kurvanau,  714. 

22.  Counting  of  time  by  nights :  see  Kae- 
gi,  N.68*  and  citations,  and  Zimmer,  p.  360. 
—  'Or,  "  (They  should  be  continent)  a  year," 
(say)  some :  a  Rishi  is  born  in  this  way 
(iti).'  '  In  this  way'  =  'on  condition  and  as 
reward  of  such  self-restraint.' 

NOTES  TO  PAGE   1O1. 

1.  Marital  intercourse  is  declared  by  Apa- 
stamba  to  be  a  duty  resting  on  the  authority 
of  Holy  Writ  (brahmana-vacanac  ca  sam- 
veganam,  ii.l.!9  =  SBE.  ii.101).     The  Scrip- 
ture-passage, ace.  to  BUhler,  is  TS.  ii.5.15, 
kamam  a  vijanitoh  sam  bhavama,  'Let  us 
have  intercourse  after  our  heart's  desire  till 
a  child  be  begotten.'   Explicit  is  Baudhayaha, 
iv.1.17  =  SEE.  xiv.315 ;  MBh.  xii.21.12  =  626. 
Cf.  Ludwig,  v.549  (N.  to  RV.  i.179.2),  and  iv. 
315 :  also  Exodus  xxi.lOf,  and  I  Cor.  vii.3. 

2.  See  Vvac,  caus.:  form,  cf.  9820N. 

SELECTION  LXXV.  The  customs  and 
ritual  of  cremation  and  burial.  Acvalayana 
Grhya-sutra,  b'k  iv.,  chap's  1-6. — Text  and 
translations  as  at  the  beginning  of  intro- 
duction to  selection  Ixxiv.  Roth  compares 
the  ceremonies  here  described  with  those 
implied  by  the  text  of  RV.  x.18  in  his  essay, 
die  Todtenbestattung  im  indischen  Alterthitm, 
ZDMG.  viii.467-76,  reprinted  in  part  by  Zim- 
mer, p.  404f.  The  same  subject  is  treated 
at  length  by  Max  Miiller,  ZDMG.  ix.p.I- 
LXXXII.  We  may  mention  also  Colebrooke's 


NOTES  TO 
PAGE  1O1. 


[402] 


Essays,  i. 172-95;  the  papers  of  Wilson  and 
of  Rajendralala  Mitra,  cited  above,  p.  382f ; 
and  especially  Monier- Williams,  in  Religious 
Thought  and  Life  in  India,  chap,  xi.,  Death, 
Funeral  Rites,  and  Ancestor-worship,  and  in 
Ind.  Ant.  v.27.  Cf.  also  in  general  the  intro- 
duction to  selection  liii.,  p.  382f. 

The  ceremonies  in  question  have  three 
main  parts :  the  cremation ;  the  gathering 
and  burial  of  the  bones ;  and  the  expiation. 
—  These  are  followed  by  the  graddha,  de- 
scribed at  AGS.  iv.7,  SEE.  xxix.250f,  106f. 


SYNOPSIS  of  RV.-mantras 

cited  at 

1021 

apeta  vita                          = 

8315 

1027 

ud  irsva  nari                     = 

86i8 

1028 

dhanur  hastad                    = 

862^ 

1022) 

agner  varma                       = 

8416 

10221 

ati  drava                           = 

83" 

1031 

imam  agne                         — 

84i8 

10312 

prehi  prehi 

83U 

and  23  others,  see  note 

103" 

ime  jiva                               = 

868 

104" 

gitike                                     = 

85W 

104i* 

upa  sarpa                           = 

872 

10415 

'The  following*                   = 

87* 

10415 

'The  following'                  = 

876 

10416 

ut  te   stabhnami                 = 

878 

1042) 

kravyadam  (i  stanza)        = 

84-20 

1055 

ihaivayam  (  \  stanza)    '     = 

85i 

1059 

tantum  tanvan                   = 

89i 

105" 

a  rohataynr                        = 

86" 

10512 

imam  jivebhyah                 = 

86io 

105" 

par  am  mrtyo  (4  stanzas)  = 

86* 

10515 

yathahani 

8612 

105" 

ima  narir                             = 

86i6 

10518 

agmanvati                            = 

S93 

105^1 

apo  hi  stha  (3  stanzas)      = 

83i 

1052i 

parime  gam                        = 

91" 

108* 

'  Sun-hymns,'  see  note 

106« 

'  Blessings,'  see  note 

1063 

apa  nah  (8  stanzas)             = 

72" 

—For  purposes  of  comparative  study 
(cf.  p.  398)  we  cite :  Joachim  Marquardt, 
Privatleben  der  Romer,  i2.340f;  Schomann, 
Griechische  Atterthumer2,  ii.539f;  K.  Wein- 
hold,  Altnordisches  Leben  (1856),  474-504; 
the  same  author's  Heidnische  Todtenbestattunrj 
in  Deutschland  (with  illustrations),  Sitzungs- 
berichte  der  Wiener  Akad.,  1858, 1859 ;  Spiegel, 
Erdnische  Alterthumskunde,  iii. 701-6  ;  Geiger, 
Civilization  of  the  Eastern  Iranians,  i.84f ;  and 
finally  the  masterly  essay  of  J.  Grimm,  Ue- 
ber  das  Verbrennen  der  Leichen,  Abh.  der  Berlin- 
er Akad.,  1849,  p.  191f  =  Kleinere  Schriften,  ii. 


21  If,  who  treats  of  the  custom  among  almost 
all  peoples  of  Indo-European  stock.  See  p. 
230  =  261f  for  the  custom  among  our  Anglo- 
Saxon  forefathers,  a  remembrance  of  which 
lives  in  the  modern  English  Bale-Jire.  Cre- 
mation is  common  throughout  the  MBh.  — 
Holtzmann,  Ac/ni,  p.  10. 

3-4.  Protasis,  •  •  ced  upa-tapet  ;  apodosis, 
•  •  •  ud-ava-syet  (ssa). 

5.  enam,  the  sick  householder. 

6.  U.f.    •  •  paguna    istya    istva    (v'yaj), 
ava-syet.    See  Stenzler's  note  to  §  4.    —See 
vstha  +  sam. 

7-8.  The  quarter  and  the  slope  are  in 
general  to  the  south,  the  region  of  the  dead 
(cf.  QB.  i.2.5"). 

9.  ity  eke,  see  iti  2c.     —  tavad-ayamam 
(sc.   khatam  syat),    '  tlie  trench   should  be 
having  so  much  length.' 

10.  vitasty-avak,   '  span-deep  '  :    or,   for 
vitasti-matram  avak.     —  '  On  all  sides,  the 
gm-  should  be  an  open  space.' 

11.  '"But  thorn-plants  and  milk-plants  " 
as  aforesaid'  [viz.  at  AGS.  ii.7.5,  "he  should 
dig  out  with  their  roots  and  remove  them  "]. 
Cf  .  98%. 

12.  gm-  is  both  a  burning-ground  and  a 
burial  ground  :  here,  the  former,  as  is  shown 
by   adahanasya.     For  a  similar  definitive 
apposition,  cf.  98". 

13.  '  This   has   been   stated   above  '  —  at 
Qrauta-sutra,  vi.10.2,  given  in  Stenzler's  note. 

14.  Rule  17,  sc.  'should  be." 

16.  etam  dicam,  '  to  that  quarter,'  men- 
tioned 1017. 

16-18.  Rules  2-7  :  nayanti  may  be  re- 
peated w.  the  accusatives.  Rule  2,  cf.  1049. 

20.  The  cord  is  usually  worn  over  the 
shoulder;  cf.  Stenzler's  note  to  AGS.  iv.2.9. 
—  On  returning  (1032i),  the  order  of  march 
is  reversed. 

21.  evam,  in  the  order  named.     —  karta, 
subject  of  pra^uksati,  next  line.      —  pra- 
savyam,  cf. 


NOTES  TO  PAGE   1O2. 

2-3.   The  oblation-fire,  the  householder's 

fire,   and   the   southern   fire   are   the  three 

sacred   fires    which    are    to   be    started  and 

maintained  in  every  family.     Here  they  are 


[403] 


NOTES  TO 
PAGE  1O3. 


set  respectively  in  the  SE.,  NW.,  and  SW. 
parts  of  the  sacred  place. 

3-4.  enam,  '  for  him,'  i.e.  the  dead  man 
(Oldenberg),  or  the  conductor  of  the  cere- 
mony (see  Stenzler).  This  second  accusative 
with  (idhmacitim)  cinoti  is  strange. 

4-6.  The  first  tasmin,  masc.,  refers  to 
-citim,  fern. ! ;  the  second,  neuter,  to  -ajinam. 
'On  it  they  set  the  dead  man,  carrying 
(hrtva)  him  to  the  north  of  the  g-,  with  his 
head  towards  the  a-.' 

6.  'To  the  north  (of  the  corpse)  they  set 
the  wife ;  and  a  bow  for  a  Ksatriya.' 

7-8.  U.f.  tarn  (=  patnim)  ut-thapayet 
•  •  •  va,  "  ud  irsva  nari  etc."  See  8618N. 

8.  '  The  conductor  of  the  ceremony  should 
repeat  (the  stanza)  in  case  of  a  Qiidra  (=in 
case  a  Q.  raises  her  up  from  the  pile).' 

9.  dhanus,  sc.  apa-nayet.     —Rule  21  = 
exactly  '  Ditto  in  case  of  a  Qudra.' 

9-1O.  '  Having  strung  it,  without  (=  be- 
fore) piling  the  pile  (of  things  mentioned 
below),  breaking  (VI  gr)  it,  he  should  throw 
it  on  the  fuel-pile.' 

11  f.  Miiller  gives  pictures  of  these  various 
implements,  ZDMG.  ix.p.VIIf,  LXXVIIIf. 

14.  bhittva  ca  ekam,  'and  breaking  (it 
in  two  pieces,  in  case  there  is  only)  one 
(sruva).' 

18.  asec-,  sc.  patrani.     —  See  VI  pr.     — 
putras,  the  dead  man's. 

19.  :  And  the  metallic  ware  (and)  pottery.' 
21-22.   U.f.  vrkkau  (134  end)  ud-dhrtya 

(VI  hr).  — daksine  (sc.  panau)  daksinam 
(sc.  vrkkam  a-dadhyat),  etc. 

22-23.  ' "  And  two  meal-cakes,"  (say) 
some  [,  he  should  put  on  the  hands  of  the 
corpse].  "(Only)  in  the  absence  of  the 
kidneys,"  (say)  others.'  —  sarvam,  sc. 
anustaranim. 

NOTES  TO  PAGE  1O3. 

1-2.  See  Vmantraya+anu :  'accompanies 
the  fetching  •  •  w.  the  stanza  "  imam  etc." ' 

2-4.  U.f.  •  •  janu  a^acya,  •  •  juhuyat, 
"  agnaye  svaha  etc."  —  pancamim  (sc. 
ajya^ahutim  juhuyat)  urasi  pretasya  — 

•1-5.  U.f.  "  asmat  (accent,-  asmat,  749N.) 
vai  (see  vai)  •  •  •  tvat  adhi  (see  adhi) 
jayatam,"  a  metrical  mantra,  substantially 


identical  with  VS.  xxxv.22.  —asau,  voc., 
'  O  so-and-so.' 

6.   See  V2is+pra3. 

6-8.  '  If  the  ah-  should  reach  vthe  corpse) 
first,  "  In  the  heaven-world  it  has  reached 
him" — this  may  one  know.  Happy  will 
that  one  be  in  that  world :  so  (will)  this  one, 
that  is,  the  son,  in  this  (world).'  U.f. 
ratsyati  (v'radh)  asau  amutra  :  evam  ay  am 
asmin,  iti  putras.  The  last  iti  marks 
putras  as  an  explanation  of  ayam. 

8-11.   Rules  3-4  are  counterparts  of  2. 

11-12.  Rule  5 :  loc.  =  '  in  case  of.'  — 
rddhim  vadanti,  see  Vvad3.  —  "The  higher 
the  smoke  of  the  pyre  rises,  the  more  dis- 
tinguished will  the  departed  be  in  the  other 
world."  —  Weinhold,  Altnord.  Leben,  480-1. 

12.  tarn,  like  sas  (line  13)  and  esas  (16), 
refers  to  the  departed. 

12-13.  •  •  •  iti  samanam,  '  with  the  man- 
tras "prehi  prehi  etc."  in  the  same  way'  — 
as  indicated,  namely,  in  the  Qrauta-sutra,  at 
vi. 10.19-20  (p.  505-6),  i.e.  with  the  24  stan- 
zas there  enumerated.  They  are  RV.  x.14. 
7,8,10,11;  x.16.1-6;  x.17.3-6;  x.18.10-13; 
x.154.1-5 ;  and  x.14.12.  The  text  of  all  these 
stanzas  is  given  in  the  RV.  order  in  the 
Reader,  pages  83-91. 

14.  svargam  lokam:  note  the  fine  dis- 
tinction between  this  and  the  later  svarga- 
lokam  (as  cpd).     The  old  two-word  form  is 
used  in  lines  14  and  16,  as  virtual  quotations 
from  an  older  text ;  and  above,  at  line  5,  a 
quoted  mantra ;  but  the  cpd  is  used  in  the 
Sutra  proper,  line  7.     Cf.  9218N. 

15.  U.f.  avakam,  gipalam  iti  (marks  gi- 
as  a  gloss  to  avakam)  ava-dhapayet.   tatas 
(=  gartat)  ha  (see  ha)  vai  etc. 

17.  With  regard  to  the  pertinence  of  the 
mantra,  see  Roth,  ZDMG.  viii.472,  468.  - 
savyavrtas,  cf.  99JN. 

18-20.  The  end  of  each  clause  is  marked 
by  a  gerund.  —U.f.  udakam  a-vahat  •  • 
un-majjya,  •  •  grhitva,  ut-tirya,  •  •  enani 
(=  vasansi,  i.e.  the  ones  they  had  on  before 
changing)  a-pidya,  •  •  asate.  —  See  a4.  — 
Similarly,  the  bride  keeps  silence  till  star- 
light, 100%. 

—See  naman2.  —Each  of  the  relatives, 
facing  southward,  performs  the  lustration, 


NOTES  TO  / 
PAGE  1O3.  > 


[404] 


saying  to  the  departed, "  O  thou  of  the  family 
of  the  Kayyapans,  O  Devadatta,  this  water  is 
for  thee  "  (kagyapagotra,  devadatta,  etat 
te  udakam).  —  Scholiast. 

21.  'Or,  while  (a  bit)  of  the  sun  is  (still) 
seen,  they  may  go  home.'     —Rule  12:  cf. 

1012»N. 

22.  U.f.  prapya  agaram,  •     •  a-ksatan, 
tilan,  apas  etc. 

NOTES  TO  PAGE  1O4. 

1.  More  fully,  kritena  va,  utpannena  va 
(sc.  annena)  :  see  Vpad+ud. 

3f.  Render  the  locatives  by  '  in  case  of,' 
i.e.  here  'in  case  of  the  death  of.'  —  dana_ 
adhyayane,  ace.  dual  n.,  1253a. 

8.  See  urdhvam.   —'Tenth'  (see  da§aini) 
—  counting    from    the   day  of   death,      — 
krsnapaksasya  ayujasu,  sc.  tithisu.     —See 
eka-naksatra.     Of  the  28  lunar  mansions, 
six  form  three  pairs,  named  'former'  and 
Matter'   Phalguni  (9-10),  Asadha  (18-19), 
and     Bhadrapada     (24-25).       Accordingly, 
under  these  asterisms,  or  in  the  lunar  months 
named  after  them,  the  gathering  is  forbidden. 

See  Whitney,  OLSt.  ii.351f,  360.  But  cf. 
Weber,  Abh.  dcr  Berliner  Akad.,  1861,  p.  322. 

9.  '  In  a  plain  male  urn  (they  put)  a  man 
(i.e.  his  bones);  in  a  plain  female  (urn  —  sc. 
kumbhyam),  a  woman.'     If  the  urn  has  pro- 
tuberances on  it,  like  a  woman's  breasts,  it 
is  regarded  as  a  female  urn.     Many  such 
have  been  found  by  Schliemann  —  see   his 
Ilios,  numbers  986,  988-93.     A  male  urn  is 
one  without  these  breasts. 

9-10.   §  3,  cf.  10117.     -prasavyam,  991*. 

11-12.  U.f.  angustha_upakanisthika- 
bhyam  (cf.  105lfi)  ekaikam  asthi  a-  etc. 
Even  the  Brahmanas  give  evidence  of  a  well- 
developed  body  of  popular  beliefs  about 
the  fingers:  cf.  C.B.  iii.1.325;  iii.S^2-18^  and 
Eggeling's  Index,  SBE.  xxvi.461,  s.v.  fingers. 
See  the  beautiful  essay  of  W.  Grimm,  Ueber 
die  bedeutung  der  deutschen  Jingernamen,  Klein- 
ere  Schriften,  iii.425— 50. 

But  with  the  finger  next  the  little  one  is 
associated — -now  something  mysterious,  now 
something  uncanny  (as  here) :  this  appears 
from  the  fact  that  it  is  the  '  nameless '  one 


not  only  in  Sanskrit  (a-namika),  but  also 
with  Tibetans,  Chinese,  Mongols,  Lithua- 
nians, Finns,  and  North  American  Indians. 
See  Grimm,  I.e.  441-47 ;  and  912x. 

13.  The  scholiast  takes  pavana  as  a 
'  winnowing-basket '  used  to  sift  out  the 
small  bones  yet  remaining  among  the  ashes, 
and  not  picked  up  by  hand.  Is  it  not  rather 
a  'fan  to  blow  the  ashes  from  the  carefully 
gathered  bones  in  the  urn  '  ? 

13-14.  U.f.  yatra  •  •  na  abhi-syanderan, 
anyas  varsabhyass  tatra  (sc.  kumbham) 
•  •  ava-dadhyus.  '  Whereunto  from  all  sides 
no  water  other  than  rain  would  flow.' 

15-16.  Rule  8:  uttaraya  (sc.  rca)  =  RV« 
x.!8.11  =  874.    -ava-kiret,  \3kr.    -Rule  9 
uttaram  (=RV.  x.  18.12  =  876),  sc.  japet. 

16-17-  U.f.  kapalena  (sc.  kumbham) 
api-dhaya,  atha  an-aveksam  praty-a- 
vrajya,  apas  etc.  —  asmai,  the  deceased. 

18.  See  v'lmr-i-abhi.      For  the  force  of 
the   prefix,   cf.   what   was   said   by  a  little 
newsboy,    a*s    reported    by    my    colleague, 
Professor  Lane,  "  My  mother  died  on  me  and 
my  father  runned  away."    —See  \'2ksi-fapa. 

19.  U.f.  pura  udayat. 

2O-22.  tam  =  agnim.  — ny-upya,  \2vap. 
—  See  under  yatra.  —prasavyam:  the  left 
is  associated  with  evil  or  sorrow  (see  99]N.); 
cf.  Latin  laevum  omen  or  numen.  —U.f. 
savyan  urun  a-ghnanas  (637). 

NOTES  TO  PAGE   lOo. 

1.  upa-kalpayiran  (for  -yeran,  see  98'20x.), 
'they  should  provide':  the  verb  has  11 
objects  (lines  1  to  4). 

2-3.  U.f.  c,amimayyau  arani.  A  legend 
explaining  why  the  sacred  fire  is  made  with 
sticks  of  garni  (see  this)  is  given  at  MBh. 
ix.  47.14  =  2741  f. 

4-5.  agni-velayam,  'at  the  time  of  the 
(evening)  agnihotra':  cf .  965N. 

6.  U.f.  asate  etc.,  similarly  103'20. 

7.  U.f.   itihasa-purana ni    iti   (see   iti3) 
a-khyapayamanas    (1042d).      Story-telling 
followed   the  cremation  in  Germanic  anti- 
quity  also  —  cf.  Weinhold,  Altnord.  Leben, 
482,  and  the  very  end  of  the  Beowulf. 

7-1O.    'When  sounds  are  hushed  (s'ram) 


[405] 


( NOTES  TO 
j  PAGE  1O6. 


or  when  (the  others)  have  gone  home  or  to 
bed,  starting  (pra-kramya)  from  the  south 
side  of  the  door,  a  continuous  water-stream 
(the  conductor  of  the  ceremony)  should 
offer,  with  the  words  "•  •  •,"  (going  round) 
to  the  north  (side  of  the  door  —  u.f.  iti  a 
uttarasmat).' 

1O-12.    Rule  8:  cf.  10016f. 

13-15.  uttaratas,  with  agnes.  — U.f. 
amatyan  ikseta. 

17.  U.f.    aksini    (343f)    a^ajya    (Vanj) 
paracyas  (4073)  vi-srjeyus  (so.  tarunakani). 

18.  anjanas  (sc.  yuvatis)  ikseta  (subject, 
'the  conductor,'  karta). 

19-22.  'Then,  standing  off  (ava-sthaya) 
in  the  NE.,  while  (the  others)  circumambu- 
late (pari-kramatsu)  with  fire,  and  bull's 
dung,  and  a  continuous  water-stream,  with 
the  trca  "  apo  hi  stha  etc.,"  he  should  re- 
peat "  parime  gam  etc." '  — ud-a-haranti, 
compare  1014. 


NOTES  TO  PAGE  1O6. 

1.  U.f.  yatra  abhi-ransyamanas  (vram, 
939)  bhavanti,   'where   they  are  about  (=: 
intending)  to  tarry ' :  not  so  well  the  vocab. 
—  See  ahata.    Respecting  the  Hindu  washer- 
man, his  work,  and  tools,  see  G.  A.  Grierson, 
Bihar  Peasant  Life  (Triibner,  1885),  p.  81  f. 

2.  U.f.   a  udayat.     udite  etc. 

3.  The  scholiast  to  AGS.  ii.3  end,  enu- 
merates the  "Sun-hymns"  and  the  "Bless- 
ings."    The  "Sun-hymns"  are  RV.  x.158; 
i.50.1-9;  i.115;  and  x.37.    The  "Blessings" 
are   RV.  i.89;    v.51. 11-15;    and    x.63.      Cf. 
SBE.  xxix.114.    Of  all  these,  only  the  second 
is  given  in  the  Reader  —  see  Preface,  page  v, 
note  4. 

3-4.  U.f.  annam  samskrtya  (1087d), 
"apa  nas  gogucat  agham"  (=  RV.  i.97  = 
728f )  iti  pr-  hutva.  Cf .  Preface,  p.  v,  N.4. 

4-5.  vacayita  (see  Vvac,  cans.) :  we 
should  expect  -yeta  —  cf.  9820N. 


POSTSCRIPT. 

Not  without  grave  misgivings  can  a  Vedic  commentary  be  put  forth.  The  hard  places 
are  very  hard.  Nevertheless,  an  unsatisfactory  bit  of  exegesis  may  .be  a  valuable 
approximation  to  the  truth  or  may  even  suggest  the  correct  solution  of  a  difficulty. 

Inasmuch  as  Professor  Whitney  has  been  so  kind  as  to  look  over  the  manuscript  of 
the  Notes,  it  ought  to  be  said  that  there  are  various  things  in  the  Vedic  part  of  the  work 
of  which  he  does  not  approve. 

The  earliest  English  version  of  the  Fables  of  Bidpai,  The  Morall  Philosophic  of  Donit 
by  Sir  Thomas  North  (see  above,  p.  313),  has  just  been  reprinted,  with  a  valuable  intro- 
duction by  Joseph  Jacobs,  and  published  by  David  Nutt,  London,  1888. 

The  second  edition  of  Whitney's  Grammar  may  soon  be  looked  for.  The  section- 
numbers  are  substantially  unchanged ;  but  the  subsections  are  marked  with  a,  b,  c,  etc. 
The  references  in  the  Notes  (see  p.  289,  above)  are  to  the  first  edition  of  the  Grammar. 
Users  of  the  second  edition  will  often  have  to  seek,  e.g.,  8442  under  844a,  37112  under 
371k,  and  the  like. 

In  addition  to  the  lexicons  mentioned  above,  page  xviii,  there  has  recently  appeared  a 
Sanskrit -Worterbuch  nach  den  Petersburyer  \Vorterbuchern  bearbeitet  von  Carl  Cappeller 
(Strassburg,  Karl  J.  Triibner.  1887.  Royal  8°,  pages  541.  Price  15  Mark).  This  is  so 
excellent,  cheap,  and  convenient  as  to  deserve  the  warmest  commendation.  An  English 
version  is  in  progress. 

C.  B   L. 

Hoi. i. is  HALL,  HARVARD  COLLEGE, 

CAMBRIDGE,  MASSACHUSETTS, 

August,  1S83. 


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1 


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critically  edited  in  the  original  Sanskrit  (Nagarl  letters)  by  DR.  JOHANNES  HERTEL, 
Professor  am  koniglichen  Realgymnasium,  Doebeln,  Saxony.  1908.  Pages,  344. 

Volume  12.  The  Panchatantra-text  of  Purnabhadra :  critical  introduction  and  list  of 
variants.  By  Professor  HERTEL.  1912.  Pages,  245.  (Includes  an  index  of 
stanzas.) 

Volume  13.  The  Panchatantra-text  of  Purnabhadra,  and  its  relation  to  texts  of  allied 
recensions  as  shown  in  Parallel  Specimens.  By  Professor  HERTEL.  1912.  (Nine- 
teen sheets,  mounted  on  guards  and  issued  in  atlas-form.  They  give,  in  parallel 
columns,  four  typical  specimens  of  the  text  of  Purnabhadra's  Pauchatantra,  in  order 
to  show  the  genetic  relations  in  which  the  Sanskrit  recensions  of  the  Panchatantra 
stand  to  one  another,  and  the  value  of  the  manuscripts  of  the  single  recensions.) 

Volume  14.  The  Panchatantra :  a  collection  of  ancient  Hindu  tales,  in  its  oldest  recen- 
sion, the  Kashmirian,  entitled  Tantrakhyayika.  Sanskrit  text,  reprinted  from  the 
critical  editio  major  by  Professor  HERTEL.  Editio  minor.  AVith  a  brief  history 
of  the  Panchatantra.  (In  Press.) 

Volume  15.  Bharavi's  poem  Kiratarjumya  or  Arjuna's  combat  with  the  Kirata.  Trans- 
lated from  the  original  Sanskrit  into  German  and  explained  by  CARL  CAPPELLER, 
Professor  at  the  University  of  Jena.  1912.  Pages,  231.  (Introduction,  notes, 
and  various  other  useful  additions.) 

Volume  16.  The  Cakuntall,  a  Hindu  drama  by  Kalidasa :  the  Bengali  recension  criti- 
cally edited  in  the  original  Sanskrit  and  Prakrits  by  RICHARD  PISCHEL,  late  Pro- 
fessor of  Sanskrit  at  the  University  of  Berlin.  (Nearly  ready.) 

Volume  17.  The  Yoga-system  of  Patanjali,  or  the  ancient  Hindu  doctrine  of  concentra- 
tion of  mind :  being  the  Mnemonic  rules  (Yoga-sutras)  of  Patanjali,  the  Comment 
(Bhashya)  attributed  to  Vyasa,  and  the  Explanation  (Vyakhya)  of  Vachaspati- 
Mic.ra :  translated  from  the  original  Sanskrit  by  Dr.  JAMES  HAUGHTON  WOODS, 
Assistant  Professor  of  Philosophy  at  Harvard  University.  (Nearly  ready.) 

2 


Books  for  the  Study  of  Indo- Iranian  Languages 
(Sanskrit,  Prakrit,  Pali,  Avestan) 

Literatures,  Religions,  and  Antiquities 
Published  by  Messrs.  Ginn  &  Company 

Boston,  New  York,  Chicago,  and  London 

Whitney's  Sanskrit  Grammar.  A  Sanskrit  Grammar,  including 
both  the  classical  language,  and  the  older  dialects,  of  Veda  and  Brahmaha.  By 
WILLIAM  DWIGHT  WHITNEY,  [late]  Professor  of  Sanskrit  and  Comparative  Phi- 
lology in  Yale  University.  Third  (reprinted  from  the  second,  revised  and  ex- 
tended) edition.  1896.  8vo.  xxvi  +  552  pages.  Cloth:  Mailing  price,  $3.20. 
Paper:  $2.90. 

Cappeller's  Sanskrit-English  Dictionary.  A  Sanskrit-English  Dic- 
tionary. Based  upon  the  St.  Petersburg  Lexicons.  By  CARL  CAPPELLER,  Professor 
at  the  University  of  Jena.  Royal  8vo.  Cloth,  viii  +  672  pages.  By  mail,  $6.25. 

Lanman's  Sanskrit  Reader.  A  Sanskrit  Reader:  with  Vocabulary 
and  Notes.  By  CHARLES  ROCKWELL  LANMAN,  Professor  of  Sanskrit  in  Harvard 
University.  For  use  in  colleges  and  for  private  study.  Royal  8 vo.  Complete: 
Text,  Notes,  and  Vocabulary,  xxiv  +  405  pages.  Cloth:  Mailing  price,  $2.00. 
Text  alone,  for  use  in  examinations,  106  pages.  Cloth:  Mailing  price,  85  cents. 
Notes  alone,  viii  +  109  pages.  Cloth:  Mailing  price,  85  cents. 

This  Reader  is  constructed  with  special  reference  to  the  needs  of  those  who  have  to  use  it  with- 
out a  teacher.  The  text  is  in  Oriental  characters.  The  selections  are  from  the  Maha-bharata, 
Hitopadeca,  Katha-sarit-sagara,  Laws  of  Manu,  the  Rigveda,  the  Brahmanas,  and  the  Sutras. 
The  Sanskrit  words  of  the  Notes  and  Vocabulary  are  in  English  letters.  The  Notes  render 
ample  assistance  in  the  interpretation  of  difficult  passages. 

Sanskrit  Text  in  English  Letters.  Parts  of  Nala  and  Hitopadeca 
in  English  Letters.  Prepared  by  CHARLES  R.  LANMAN.  Royal  8vo.  Paper,  vi  +  44 
pages.  Mailing  price,  30  cents. 

The  Sanskrit  text  of  the  first  forty-four  pages  of  Lanman's  Reader,  reprinted  in  English  char- 
acters. 

Perry's  Sanskrit  Primer.  A  Sanskrit  Primer:  based  on  the  Leit- 
faden  fur  den  Elementarcursus  des  Sanskrit  of  Prof.  Georg  Biihler  of  Vienna. 
By  EDWARD  DELAVAN  PERRY,  Professor  of  Greek  in  Columbia  University,  New 
York.  1885.  8vo.  xii  +  230  pages.  Mailing  price,  $1.60. 


Kaegi's  Rigveda.  The  Rig  veda:  the  Oldest  Literature  of  the  Indians. 
By  ADOLF  KAEGI,  Professor  in  the  University  of  Zurich.  Authorized  translation 
[from  the  German],  with  additions  to  the  notes,  by  ROBERT  ARROWSMITH,  Ph.D. 
1886.  8vo.. Cloth,  viii  +  198  pages.  Mailing  price,  $1.65. 

Hopkins's  Religions  of  India.  The  Religions  of  India.  By  EDWARD 
WASHBURN  HOPKINS,  Professor  of  Sanskrit  in  Yale  University.  1895.  12mo. 
Cloth,  xvi  +  612  pages.  Mailing  price,  $2.20. 

This  is  the  first  of  Professor  Morris  Jastrow's  Series  of  Handbooks  on  the  History  of  Religions. 
The  book  gives  an  account  of  the  religions  of  India  in  the  chronological  order  of  their  devel- 
opment. Extracts  are  given  from  Vedic,  Brahmanic,  Jain,  Buddhistic,  and  later  sectarian  lit- 
eratures. 

Jackson's  A  vesta  Reader.  Avesta  Reader:  First  Series.  Easier  texts, 
notes,  and  vocabulary.  By  A.  V.  WILLIAMS  JACKSON.  1893.  8vo.  Cloth,  viii  +  112 
pages.  Mailing  price,  $1.85. 

The  selections  include  passages  from  Yasna,  Visparad,  Yashts,  and  Vendidad,  and  the  text 
is  based  on  Geldner's  edition.  The  book  is  intended  for  beginners. 


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